Romans 1:1–7

In recent years the “gig economy” or “sharing economy” has become so prevalent that, according to Pew research, 72 percent of American adults have used one of its sharing or on-demand services. Every day, companies like Uber, Thumbtack, and TaskRabbit match available workers with jobs.

As an apostle, Paul had been given a very specific task by God. Earlier in Paul’s life, he had dedicated himself to persecuting the church. He used his energy to stop the spread of the good news of Christ.

But from the moment of his conversion on the Damascus road, Paul’s life took an entirely different direction (see Acts 9:1–19). From that day, he was “set apart for the gospel of God” (v. 1) to “call all the Gentiles to the obedience that comes from faith” (v. 5). No longer would he squelch the gospel and stomp on the church. Instead, he would lead the church to proclaim salvation through Jesus Christ to all nations.

The people to whom Paul wrote also had a calling. The church at Rome was made up of individuals who each, like Paul, belonged to Jesus Christ. They had been used in a variety of ways in the church, but they shared a common faith (see Rom. 16:1–16). Together with the Apostles, they could trace the promises of the Messiah throughout the Old Testament until His appearing (v. 2). They knew firsthand the love of God, and they worshiped Christ as Lord (vv. 4, 7). And as we see in Romans 1:8, their obvious and active faith had far-reaching, evangelistic effects.

Marked by the preaching of the gospel and the exercise of our faith, the church today receives its job from the Lord: “His intent was that now, through the church, the manifold wisdom of God should be made known” (Eph. 3:10).

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The important task of proclaiming the love of God in Christ to the world has been given to the church. As part of the church, each Christian joins this work by prayer, financial support, a life of godliness, and active participation in the ministry. How is your local church taking up the task of evangelism? How are you participating?

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Ephesians 6:10–12

The Great Wall of Gorgan is one of the most impressive structures ever built. Constructed 1,500 years ago to protect the Persian Empire from enemy raiding parties, it stretches for more than 120 miles in northwestern Iran. Recent excavations have revealed the quality and careful engineering that went into it. At any given time, about 20,000 soldiers would have been stationed along the wall to protect the border.

A strong defense is an important dimension of spiritual warfare. “Finally,” Paul wrote, “be strong in the Lord and in his mighty power” (v. 10). Having discussed God’s purposes and plans in salvation, and having urged the Ephesians to live worthy of the gospel and to be filled with the Holy Spirit, he now moved to close his epistle with an exhortation regarding spiritual warfare.

Christ has finished His work of redemption and is seated at God’s right hand, far above all other spiritual powers. Yet at the same time, the battle rages on in the history of the church and in our own lives. We shouldn’t try to fight in our own strength but instead rely on God’s “mighty power” given to us in His “full armor” (v. 11).

Spiritual warfare consists of standing against the devil’s schemes. Satan is the enemy or adversary of God and the gospel, so by definition any plan or intention he has is wicked. He and his fallen angels, all the “spiritual forces of evil in the heavenly realms,” take every opportunity to try and undercut God’s work in the world (v. 12).

We shouldn’t view other people as the enemy. They are made in God’s image and loved by Him. Instead, our real enemy and the real battle are spiritual (see 3:10–11).

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The literary genre of fantasy is one way Christian writers have explored what spiritual warfare might look or feel like. Three insightful novels that take spiritual realities seriously are That Hideous Strength by C. S. Lewis, War in Heaven by Charles Williams, and The Alpine Tales (actually four books) by Paul J. Willis.

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Ephesians 3:7–13

Isabella Thoburn was a pioneering missionary to India from 1870 until her death from cholera in 1901. She shared the gospel, opened a school for girls, and started a Hindi-language newspaper called Women’s Friend—all in a society in which women were powerless and unvalued.

Isabella Thoburn shared Paul’s passion to serve and proclaim the gospel. This was the cause to which he had given his life, yet at the same time his ministry, like salvation itself, was a gift of God’s grace (v. 7). He didn’t assert any kind of superiority or even intrinsic worthiness. He wasn’t looking for personal fame or influence. He didn’t think God was lucky that Paul had joined His team. Instead, he understood the tremendous privilege and responsibility he had been given as the apostle to the Gentiles (vv. 8–9). The message of God’s grace is the most important one ever preached! Even so, the focal point was not himself as messenger but rather God’s plan of salvation, the good news of the gospel, the “boundless riches of Christ.”

The revelation of the mystery of God’s plan is intended not only for people but also for Satan and his fallen angels (vv. 10–11). The Lord’s sovereignty includes not only what happens but also who, when, and why. To at last perceive the incredible wisdom and power of God’s plan, and the absolute superiority of the Son (1:20–21), must have been a severe blow to the rebel spirits. And notice how they recognize this truth: “through the church” (v. 10).

In our everyday personal spiritual lives, these cosmic truths mean that we can “approach God with freedom and confidence” (v. 12). Jesus has opened the way to the throne of grace (see Heb. 4:14–16). Suffering for Him should not make us discouraged but give us hope in which to glory (v. 13).

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Do you think God can’t save you? That you’ve said too much, done too much, been His enemy for too long? Then your view of His love and forgiveness is far too small! Paul himself started out a rabid anti-Christian. He pursued the early Christians in order to imprison and persecute them. If God can save a person like that, He can save you!

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Acts 1:1–8; 2:1–11

The Christmas season is celebrated with gifts. Millions of families across the globe will gather to open packages big and small. Children love to peek into their stockings or rip the wrapping paper to discover what new toy or treasure or candy might lie inside.

The greatest gift any of us has been given is God-in-flesh, Jesus, who came to reconcile us to Himself. Christians celebrate that today. And Jesus also told His disciples to wait for another gift, the one “my Father promised” (1:4). Although previously they had been baptized with water, “in a few days you will be baptized with the Holy Spirit” (1:5).

This would be the fulfillment of Christ’s promise given in yesterday’s reading. Notice that Jesus said they would receive this gift in order to bless others: “You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (1:8). The coming of the Spirit would not only bring Christ’s comfort and presence; the Spirit was also meant to empower the disciples for witness and mission in the world.

As the disciples gathered together, the Spirit descended on them in a miraculous way, with the result that “all of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (2:4). This was no private spiritual experience, but the ability to communicate the gospel to people who had gathered in Jerusalem from across the globe. Just look at the list of people groups in verses 9 through 11!

God’s gift to the world was Christ. After Christ’s ascension, He enabled His people, through the presence of His Spirit, to take the gospel to the world. The gift of God should lead to mission.

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Take time today to take stock of the gifts you have been given—not just those you unwrapped this Christmas but also the many gifts and blessings you have received from the Lord. Be sure to praise the One who gives the greatest gifts (see James 1:17). Ask the Lord to help you use His gifts to you in a way that serves others and brings Him glory.

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John 14:25–27; 16:7–14

In today’s technological age, family members can now easily stay in touch with each other even when they are separated by thousands of miles. Through WhatsApp, Skype, iMessage, and more, distance no longer needs to keep people from talking and seeing one another.

When Jesus announced to His disciples that He would be departing from Earth, He offered something far better than a video chat to stay in touch. His bodily presence would be replaced with the coming of “the Advocate, the Holy Spirit” (14:26). The name itself, Advocate, means “one who comes alongside.” With Christ’s departure, we now have one who remains with us. Our hearts should not be troubled, for Jesus has left us His peace (14:27).

The Holy Spirit brings us more than merely a sense of comfort and security. Jesus promised that He would “teach you all things and will remind you of everything I have said to you” (14:26). The Spirit’s presence in the world opens our eyes to the truth of sin, the reality of Christ’s identity, and the assurance of a coming judgment in the world. In short, the Spirit makes it possible for us to know the truth (16:13). Far from God being absent, the Spirit is continually at work, making the gospel known in our own hearts and around the world.

As Jesus prepared to depart, He promised His presence in a new way. The Holy Spirit does not bring a different truth but the very same truth that belongs to the Father and the Son. As Christ said, “It is from me that he will receive what he will make known to you. All that belongs to the Father is mine” (16:14–15). Thanks be to God, we are not left as orphans in the world.

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During the holidays, many people struggle with depression and loneliness. Are there those in your church or neighborhood who might be alone—perhaps international students or the elderly? Invite them to share in your holiday celebrations. Sharing the gift of presence with them reflects God’s promise of presence with us through the Holy Spirit.

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John 8:39–59

In his book Mere Christianity, C. S. Lewis notes that the same person might both be a fool and have a graduate degree. Being highly educated does not guarantee wisdom and spiritual insight. We see this combination of foolishness and education in the way that the religious leaders interacted with Jesus in today’s reading.

The identity of Jesus was abundantly clear. He had “come here from God” (v. 42), sent by the Father to teach His truth. More than that, Jesus had His life-giving power (v. 51). Jesus intensifies His bold claim about His true identity at the end of the passage when He declared: “Before Abraham was born, I am!” (v. 58). Using the very name of God given to Moses in Exodus 3:14, Jesus identified Himself as the God of Israel now standing before them.

The well-educated religious leaders displayed only foolishness and spiritual blindness in their response. Instead of receiving Christ’s teaching, they were trying to kill Him. Instead of loving and following Christ, they insulted Him and accused Him of being demon possessed. Ultimately Jesus identified the underlying cause of their rejection of His teaching: “The reason you do not hear is that you do not belong to God” (v. 47).

These stinging words should have brought humility and repentance. Instead, when Jesus revealed His full identity as the great “I AM,” their response deepened from hostility to attempted execution (v. 59). God had come in the flesh to bring light and life to His creation, and He was met with rejection. That rejection would ultimately lead to the cross, confirming the opening words of John’s Gospel: “He came to that which was his own, but his own did not receive him” (John 1:11).

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Many people “celebrate” Christmas while rejecting its true meaning. They are content to have a babe in the manger without recognizing Him as the coming of God in the flesh. Spend time in prayer today for your loved ones who need to accept Jesus as the Son of God, and ask the Holy Spirit to open their hearts to God’s love this Christmas.

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John 1:1–3, 14–18

All four Gospels provide an account of Jesus’ life, death, and resurrection, but they each start the narrative in a different place. Matthew and Luke begin with Christ’s birth, and Mark launches into the adult ministry of John the Baptist and then introduces Jesus. The Gospel of John, however, begins at the very beginning, with the creation of the world.

Echoing the first line of Genesis and the theme of creation, today’s reading opens with, “In the beginning was the Word” (v. 1). The Word that was there at the beginning, we are told, was not only “with God,” but also “was God.” Just as Genesis 1 tells us that God spoke things into existence, so now John tells us that it was by this powerful, creative Word of God that “all things were made” (v. 3). In other words, the Gospel of John introduces the main subject of all of Scripture: the Word of God, who created the world, who is God Himself.

Astonishingly, that same creative, eternal Word “became flesh and made his dwelling among us” (v. 14). The Creator God took on a human body and walked among us. The phrase translated as “made his dwelling among us” uses the same Greek word that means “tabernacled among us.” Just as the old tabernacle was the place of God’s dwelling with His people Israel, so now God has a new tabernacle, a new dwelling place, to be with His people on earth. That dwelling place is none other than the person of Jesus.

Because of the Incarnation, the God whom “no one has ever seen” is now “made known” (v. 18). This is, indeed, a “grace in place of grace” (v. 16). Whereas previously God had made Himself known in shadows and symbols, now in Jesus, we see the full glory of God.

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Christian songwriter Stuart Townsend captures the power and beauty of the Incarnation: “When Love came down to earth, / And made His home with men, / The hopeless found a hope, / The sinner found a friend.” God has shown His love by choosing to tabernacle with us in the flesh! How will you respond with praise in your own life?

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Ezekiel 36:22–28; Jeremiah 31:31–34

Imagine a major automobile accident that not only shatters the windshield and dents the hood but also damages the motor and transmission. Taking the car to an auto-body repair shop would make no difference if the engine remains damaged. Having a shiny, dent-free car with no working engine does the owner no good! Only by repairing the vehicle inside and out will it be properly restored to working condition.

The same is required of God’s restoration of humanity. We have already seen God’s intentions to return the people to the land, forgive their sins, and dwell with them again. Those messages are echoed afresh in Ezekiel. God would “gather you from all the countries and bring you back into your own land,” and “cleanse you from all your impurities” (Ezek. 36:24–25). We might describe these actions as God’s auto-body repair shop; by His mercy,

God’s people are clean again and restored to their home.

But more is needed than just a return to the land and forgiveness of sins. An internal fix is also required, a repair of the heart itself. As Ezekiel says, “I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees” (Ezek. 36:26–27). Likewise, Jeremiah describes the “new covenant” in the same terms: “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jer. 31:33).

The barriers to our relationship with God include more than the need to deal with our external sinful actions. Our entire inward being is inclined toward sin and rebellion against God. Only by addressing matters of the heart can we be restored to full relationship with God.

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The promises of the new covenant are fulfilled in Christ. At the Last Supper, Jesus called the cup “the new covenant in my blood” (Luke 22:20). And in Christ, a love of God “has been poured out into our hearts” (Rom. 5:5). As you look forward to Christmas, give thanks that Jesus transforms our hearts and makes possible a relationship with God.

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A GPS navigational system can be a useful tool when driving in unfamiliar territory. Sometimes after taking a wrong turn, however, the best navigational advice is simply, “Turn around.”

Our reading today offers the spiritual equivalent to this GPS command: repentance. Although God was “very angry” (1:2) over Israel’s disobedience, His command through Zechariah was intended to get them back on track. “Return to me . . . and I will return to you,’ says the LORD Almighty” (1:3). The path toward that reconciliation was quite simple: “Turn from your evil ways and your evil practices” (1:4). Repentance is the shortest and most effective means of restoring our relationship with God.

Like many drivers who refuse to follow the GPS advice, previous generations of Israelites failed to heed God’s prophets. Despite God’s warnings, “they would not listen or pay attention to me” (1:4). But now this generation was different; they repented and recognized that “the LORD Almighty has done to us what our ways and practices deserve” (1:6). It was the first step on a path toward a better relationship with God.

The result of their repentance was a beautiful, joyous promise of reconciliation. God urged His people to “Shout and be glad” because “I am coming, and I will live among you” (2:10). The people would once again be restored to the land. But do not miss the bigger picture here. God intended a relationship with more than just Israel. “Many nations will be joined with the LORD in that day and will become my people” (2:11). His call was for “all mankind” to “be still before the LORD” (2:13). God’s intention is to have relationship with all of His creation, not just one particular people group.

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God’s reconciling love. Ask your pastor or local church leaders about opportunities to support missionary efforts, Bible translation, or disaster relief services in Christ’s name. You can be part of spreading the gospel through your gifts and prayers.

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Ezekiel 37:21–28

In his book Rebel with a Cause, Franklin Graham describes the tough love meted out by his parents during his rebellious youth. “ ‘If you don’t stop right now,’ Mama said, ‘I’m going to pull over and lock you up in the trunk.’ . . . Before I knew what was happening, she opened the back door, grabbed me with both hands, jerked me around back, opened the trunk, put me inside, and slammed the lid shut. I wasn’t expecting Mama to drive all the way to Asheville before letting me out, but she drove on and on.”

God had to enact tough love toward the Israelites after generations of disobedience. He sent the Babylonians who invaded the land, destroyed Jerusalem and the temple, and carried the people into exile. God’s discipline did not mean He had abandoned His people. His intention was to restore and renew His relationship with them. First, God promised to gather His people and “bring them back into their own land” (v. 21). Because the land was one of God’s original promises to Abraham, a return to the land was a sign of God’s care and blessing over His people. God also addressed the problem of sin that would accompany the return from exile, promising salvation for His backsliding people (v. 23).

Second, God promised new leadership. Unlike the previously wicked rulers, God promised a new king, and under this new leadership, Israel would “follow my laws and be careful to keep my decrees” (v. 24).

Finally, God declared a restoration of His dwelling place. “I will put my sanctuary among them forever. My dwelling place will be with them” (vv. 26–27). His dwelling includes the promises of a restored relationship, a “covenant of peace” that will bind God to His people.

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God’s love for us is described in H. W. Baker’s hymn, “The King of Love My Shepherd Is.” Consider singing or reading this hymn today as a reminder of God’s unfailing relationship with us:

“Perverse and foolish, oft I strayed, but yet in love he sought me

And on his shoulder gently laid, and home, rejoicing, brought me.”

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1 Kings 8:1–13, 27–30

Before the Israelites settled in the Promised Land, the tabernacle was a movable sanctuary, traveling with the people as they journeyed. After subduing their enemies and establishing the nation, however, King Solomon built a temple for the Lord in Jerusalem.

That temple was meant as a permanent dwelling place for God, and the dedication of this space was a significant moment in Israelite history: “All the heads of the tribes and the chiefs of the Israelite families” (v. 1) were present to witness the occasion. The priests processed into the sanctuary with the ark and “all the sacred furnishings” (v. 4). So many sacrifices were offered that “they could not be recorded or counted” (v. 5). Most importantly, the solemn occasion was ratified by God. “When the priests withdrew from the Holy Place, the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, for the glory of the LORD filled his temple” (vv. 10–11).

God now had a permanent dwelling place on Earth with His people. But Solomon’s prayer indicates that the temple still wasn’t fully adequate. “Even the highest heaven, cannot contain you. How much less this temple I have built!” (v. 27). Indeed, elsewhere Scripture proclaims: “Heaven is my throne, and the earth is my footstool” (Isa. 66:1); the hosts of heaven proclaim: “Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory” (Isa. 6:3).

Then why have a temple? Solomon’s prayer hints at the answer: because of God’s mercy. For a time, the Israelite temple was God’s chosen space to reveal His presence and provide fellowship. The temple was God’s way of offering His presence and forgiveness to His people (v. 30).

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As we approach Christmas, consider how you can arrange your home to celebrate our ability to meet with God. Perhaps you can place a “prayer chair” near your Christmas tree or manger scene, or you can create space for friends and family to gather to sing carols or praise the Lord. God’s infinite presence is willing to be in intimate relationship with you.

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Exodus 25:8–22

One delightful attraction at Windsor Castle is Queen Mary’s Doll House, the largest doll house in the world. Equipped with electricity, running water, functioning elevators, and flush toilets, the Royal Collection Trust describes it as a “perfect replica in miniature of an aristocratic home.”

The Israelite tabernacle was a replica in miniature of God’s heavenly dwelling. Although God could not be contained in space, the tabernacle symbolized God’s intentional dwelling with His people on earth. The furnishings of the sanctuary reflected heavenly realities that God showed Moses on the mountain (v. 8; see Heb. 8:5).

First, notice God’s concern for beauty. The Ark of the Covenant (like the atonement cover and cherubim) was made “with pure gold, both inside and out” (v. 11). Later chapters reveal additional attention to beauty for the curtains, lampstand, and altars. The place of God’s dwelling reflected the worship of God in “the beauty of holiness” (Ps. 96:9, KJV). Second, the tabernacle reflected the cosmic reality of God’s heavenly dwelling. Just as God is surrounded in heaven by angelic beings (see Isa. 6:1–3), so too the ark was overshadowed by two massive cherubim (vv. 18–20). Third, the tabernacle underscored the centrality of God’s word for His people. Twice, Scripture repeats the instruction to “put in the ark the tablets of the covenant law” (vv. 16, 21). There, above the Ark of the Covenant, God would “meet with you and give you all my commands for the Israelites” (v. 22).

The tabernacle symbolized God’s dwelling with His people; but it required the acceptance and obedience of God’s word. God’s presence is most clearly manifested when His Word is established among His people.

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When you join others in worship today, you participate in the beauty of worship, the cosmic dimension of worship, and the centrality of God’s Word in worship. As we look forward to celebrating the birth of Christ, give thanks that God has both revealed Himself to us and invited us into relational worship of Him.

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Exodus 19:1–6; 20:1–7

This past summer, North Korea tested an intercontinental ballistic missile that traveled nearly 600 miles. The launch demonstrated Kim Jong-un’s growing military power and deepened global anxiety over North Korea’s intentions about using their weaponry.

In today’s reading, God’s display of power and might reinforces His good intentions for Israel. Having rescued Israel from Egypt, God declared, “You will be my treasured possession” (19:5). God’s intention was to be in relationship with His people. He cherished them as His own. And there was more! God said, “Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation” (19:5–6). Out of all the nations of the earth, God had specifically chosen the Israelites. As a “kingdom of priests” they were to represent God to the rest of the world. As a “holy nation” they were to be set apart from the nations around them.

In particular, the Ten Commandments were the means by which the Israelites were to live as a priestly, holy nation. The first four commandments delineated their relationship with God. They were to worship God alone, not carved images; they were to use the Lord’s name with respect; and they were to observe the Sabbath day as holy (20:3–11). The remaining six commandments prescribed their relationship with others: to honor parents and to refrain from murder, adultery, theft, lying, and coveting (20:12–17). Obedience to these commands was essential to their flourishing as God’s people.

Notice the underlying principle of grace. God did not command obedience as the means of earning relationship with God. God had already declared His love for them first. Obedience to His commandments was intended as the response to the love already shown.

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Examine your own attitude about obedience in the Christian life. Has obedience become a means of avoiding punishment? Or perhaps you obey as a way of earning God’s favor and love? If so, ask the Holy Spirit to correct this attitude and to change your heart to see obedience as a response of love for a God who already loves you.

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Genesis 3:1–7

In popular books and films, temptation is often portrayed as the dark desires for things like sex, power, or money. While those things certainly can become temptations, today’s reading shows us that at root, temptation is fundamentally about whether we trust God’s intentions for us or not.

The serpent’s underlying strategy was to raise doubt about God’s good intentions for humanity. The serpent began by calling into question God’s reasonableness: “Did God really say, ‘You must not eat from any tree in the garden’?” (v. 1). Why would God be so restrictive? Of course, God had actually said that they were “free to eat from any tree in the garden” except one (Gen. 2:16–17), but the serpent’s ploy was effective.

Eve responded by restricting God’s word, misquoting God’s command by adding the clause: “you must not touch it” (v. 3). She then minimized the consequences of disobedience. Whereas God had said that if they ate of the tree, “you will certainly die” (Gen. 2:17), Eve simply stated: “you will die” (v. 3). Thus, having produced a seed of doubt about God’s character, the serpent went for the kill: “You will not certainly die” (v. 4). The serpent depicted God as a liar who was trying to prevent humanity from attaining godlikeness.

In response, Eve looked at the fruit in a new way. It was “good for food and pleasing to the eye, and also desirable for gaining wisdom” (v. 6). It was no longer a danger God was trying to protect her from, but rather a sinister means God was using to hide something from her. Adam and Eve’s act of disobedience, like all sin today, stemmed directly from the temptation to mistrust God’s loving relationship with us.

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Temptation is ultimately rooted in a mistrust of God’s intentions. If you have things you struggle to trust God for in your life, these are likely the greatest areas of temptation. One way to resist the temptation to doubt God is to list those areas in which you struggle to trust the Lord. Then pray over your list, asking God to increase your trust.

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Genesis 2:7–17

Imagine the opening scene of a movie that starts with a view of Earth from outer space and then moves downward, telescoping towards a particular continent, country, city, neighborhood, and then one particular house. This is the progression of Genesis, from the grandeur of “the heavens and earth” (Genesis 1) to the specific scene in the Garden of Eden in today’s passage.

As we focus on Genesis 2, Scripture presents Eden as the special place of God’s presence and blessing. This was the place where He dwelled on Earth.

Within Eden, the abundant blessings of God were available. There were “all kinds of trees grow[ing] out of the ground” (v. 9) and a life-giving river flowing from the garden. Outside its boundaries was a land full of gold and other precious resources.

Into this garden, God placed an image of Himself—humanity—and commanded mankind “to work it and take care of it” (v. 15). Interestingly, the instructions “to work and take care” are also used in priestly contexts later in Scripture. For example, Aaron and the Levites were told to “take care of the sanctuary and altar” and “work at the tent of meeting” (Num. 18:5–6).

Like the Ark of the Covenant, which resided in the midst of the temple and those who touched it suffered death (see 2 Sam. 6:7), so in the middle of the garden was “the tree of the knowledge of good and evil” (v. 9). Those who ate of its fruit were subject to death (v. 17).

God’s creation was complete, Eden was established, and His image was set in its midst. Unfortunately, not all would remain well for long.

APPLY THE WORD

As you pray, sing, and offer your heart to God, recall that Scripture links worship with our task as God’s image-bearers in the world (v. 15). In response, dedicate your worship this morning to the glory of God, and ask Him for the wisdom and strength to take that spirit of image-bearing worship with you into your daily activities of the week.

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Genesis 1:26–2:3

Icons are images or symbols that represent something larger than themselves. We see icons every day on computers and phones; when we open them, the program they represent becomes present.

In the same way, today’s Scripture tells us that humans are made as “images” (a word that could also be translated “icons”) of God. As “icons” of God, humans have the gift of a unique and intimate relationship with our Creator. Humans alone are made in God’s image; no other creature is given this designation. Human beings are made to represent God in the world, to make God’s very presence known wherever we go.

This truth should make us ask an important question: how do our lives point to God and represent Him in the world? First, God declared: “Let us make mankind in our image, in our likeness, so that they may rule over” the rest of creation (1:26). Notice the purpose given for being made in God’s image is so that we might rule. God’s divine kingship over His creation, His presence in the world, was represented by mankind. Careful care of creation was intended as a way for mankind to bear the image of the Creator God.

Second, this gift of being image-bearers was coupled with God’s word of blessing. “Be fruitful and increase in number; fill the earth and subdue it” (1:28). God’s “icons” in the world were to multiply and fill the earth, not just biologically but spiritually as well. God’s presence and kingship were to spread throughout the world by means of the multiplication of image-bearers. The end of our passage, then, demonstrates the perfection of God’s creation after mankind. He declared the world “very good” (1:31) and then “rested from all his work” (2:2).

APPLY THE WORD

We regularly fail in our responsibility to be “icons” of God in the world. Thankfully, because Christ is the perfect “image of the invisible God” (Col. 1:15), our union with Him enables us to represent God to those around us. Consider one way you might bear the image of God in the world today by your creativity or caring for one who needs a friend.

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Genesis 1:1–25

A prayer used in many churches each Sunday begins: “Holy and gracious Father: In your infinite love you made us for yourself. . . .” The words of this prayer remind us that God’s intention for humanity from the very beginning was for His own delight in being with His creation. This month, our study will focus on the ways God’s desire to dwell with us persists from Eden to the End.

Beginning with Genesis 1, we see God’s initiative toward creation, for it was He alone who “created the heavens and the earth” (v. 1). His intimate presence was there from the very beginning as “the Spirit of God was hovering over the waters” (v. 2). From the start, Scripture highlights not only God’s power to create but also His intention to be present with His created world.

Then God spoke and all that exists came into being. As Genesis 1 proceeds, we see the care, creativity, and order of God’s creation. Our world is no random, haphazard result of impersonal forces and chemical reactions. It is the product of a loving God of beauty and design. First, each realm is created—day and night, sky and earth, water and land. Then the inhabitants of each realm are brought forth—stellar bodies, sea creatures, birds, and animals. Like a great artist, God formed His world with purpose and order.

Finally, Genesis 1 demonstrates God’s goodness toward His creation. Throughout the chapter, God beheld His new creation and “saw that it was good” (vv. 10, 12 18). He “blessed” the creatures He had made (v. 22). The creation account in Scripture reveals God’s purpose and initiative toward the world, His care and design in bringing it into being, and His goodness and love for it. The stage was now set for the climax: the creation of humanity.

APPLY THE WORD

In these days before Christmas, reflect on how God’s intention to dwell with us is demonstrated in all of creation. If weather permits, spend time outside noting the ways God’s presence and care are manifested. Then pray that God would use this month’s study to deepen your understanding of His desire for relationship with you.

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1 Thessalonians 5:1–11

Pietist mystic and scholar Johannes Kelpius and his followers settled in present-day Philadelphia in 1694. Known as the “Hermits of the Wissahickon” because they lived along the banks of Wissahickon Creek, these 40 men thought the apocalypse and Second Coming would happen that very year. They were the first group in America to make such a prediction—though they were of course wrong.

Many false prophecies have been made about Christ’s return. The truth is that no one knows the day or the hour (see Matt. 24:36). Like a “thief in the night,” it will be an unwelcome surprise for unbelievers (vv. 1–2). It won’t come out of nowhere, however. A pregnant woman cannot say exactly when labor pains will begin, but when they do it’s not usually a total surprise (v. 3).

In fact, believers shouldn’t be surprised at all (v. 4). For us, His return will mark a joyful end to our waiting. Like a pregnant woman who has her hospital bag packed and ready for when labor pains begin, we, too, can be prepared. After all, we are “children of the light,” meaning we’re spiritually awake and attentive. God has given us the spiritual life and knowledge we need to be on the alert for Christ’s return (vv. 5–7). Our daily waiting involves “putting on faith and love as a breastplate, and the hope of salvation as a helmet” (v. 8). By contrast, unbelievers live in darkness, meaning they’re ignorant or oblivious (like a drunken person).

Christ’s return is the consummation of God’s plan of salvation (vv. 9–10)! Those who reject Christ will suffer God’s wrath, but for believers His death has saved us from that fate and given us instead eternal life with Him. As we continue to wait, this is the most encouraging and edifying truth we can share with one another (v. 11).

APPLY THE WORD

A good prayer for today is Maranatha, or “Come, Lord Jesus” (Rev. 22:20). We do not wait in vain on a false prophecy or wishful thinking. The object of our faith is absolutely truthful and trustworthy. No matter how difficult our immediate circumstances, each of our days can be filled with hope and expectancy. Our Lord Jesus Christ is coming back!

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Jude 17–25

Christ’s redemption is both “now” and “not yet.” The past dimension of salvation is also called “justification.” We now stand before God without condemnation; this is an accomplished fact (see Rom. 8:1–2). The present reality is called “sanctification.” The Spirit is working in our lives to make us increasingly like Jesus. The future aspect is called “glorification.” This is when that work will be finished (Rom. 8:29–30).

Waiting on the Lord for salvation’s completion, then, is a complex Christian responsibility. Eternal destinies are at stake, as seen in today’s reading, which contrasts those who do not wait on the Lord with those who do.

People who do not wait on the Lord are “scoffers” (vv. 17–19). They think the Day of the Lord will never come. Rather than living in faith and expectant hope, they “follow their own ungodly desires” and “mere natural instincts.” They lack the Holy Spirit, live by worldly values, and reject God’s truth. Such false teachers mislead and divide the body of Christ.

People who do wait on the Lord are the opposite (vv. 20–21). They live according to God’s truth and values. They grow toward spiritual maturity and pray in the Spirit. They stand firm in the love of Christ, from which nothing can separate us (vv. 24–25; Rom. 8:35–39). They are therefore enabled to wait in sure hope and faith for “the mercy of our Lord Jesus Christ to bring you to eternal life”—the completion of our earthly pilgrimages!

What about those who “doubt” or “waver” because of false teachers (vv. 22–23)? We’re to show them mercy (which seems like an appropriate way to wait for mercy!). The most merciful thing we can do is share the gospel with them, for if they believe it they’ll be saved from the fires of hell.

APPLY THE WORD

Throughout the journey described in John Bunyan’s allegory Pilgrim’s Progress, the main character, Christian, is waiting to arrive at the Celestial City, yet his waiting isn’t passive. He learns much at the House of the Interpreter, is tempted at Vanity Fair, imprisoned in Doubting Castle, and more. Read or re-read this timeless masterpiece!

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