Once King David was securely established on his throne, he wanted to build a temple for the Lord. God told him no, but also made a remarkable promise: “The LORD himself will establish a house for you” (2 Sam. 7:11). God’s faithful love would never be withdrawn from the line of David: “Your house and your kingdom will endure forever before me; your throne will be established forever” (v. 16).

And we know the rest of the story! God’s covenant with David was fulfilled in the person of Jesus, Son of David (Luke 1:32–33). Today begins a four-day stretch of Christmas readings, starting with Gabriel’s announcement to Mary, called the Annunciation. The Eternal Word would become flesh, literally, in her womb (John 1:14). God would be one of us, and be with us—Immanuel (Isa. 7:14).

The baby’s name would be Jesus, the Greek form of Joshua, meaning “the Lord saves” (Luke 1:31). He would be “the Son of the Most High” or the “Son of God,” that is, the second person of the Trinity (vv. 32, 35). As the Messiah and a descendant of King David (see the genealogies in both Matthew and Luke), He would be given the throne of David and fulfill God’s promise (vv. 32–33).

There would be no biological father, though Joseph would become Jesus’ human father. Mary was a virgin. The life inside her would be conceived by God (v. 35). This is a miracle but not necessarily that surprising, given that God is the source of all life and made the first man out of dust, the first woman out of a rib.

Mary’s response was filled with faith, submission, and humility, despite the sheer size of the news and its unprecedented nature. Gabriel encouraged her with the reminder, “No word from God will ever fail” (v. 37).

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“Death be not proud,” begins a famous Holy Sonnet by poet John Donne, “though some have called thee Mighty and dreadful, for thou art not so.” Donne addresses Death as a person, saying it has no real power, but is rather “slave to fate, chance, kings, and desperate men.” He compares it to rest or sleep, even as pleasurable. In the end: “One short sleep past, we wake eternally, And death shall be no more; Death, thou shalt die.”

Like Donne, we can say that death has no real power, for the Lord Jesus has conquered it once and for all! As Jesus told Martha in today’s reading, “I am the resurrection and the life” (v. 25). We’ve already seen that Christ is our Risen Lord (Dec. 9), and that He’s the “firstborn from among the dead” (Col. 1:18). Today’s narrative builds on these truths.

When Christ heard that His friend Lazarus was sick, He deliberately delayed in order to bring God greater glory (v. 4) and to strengthen His disciples’ faith (v. 15). He knew exactly what would happen. Of course, no one else had the foggiest notion. The idea that death could be reversed was so outside their paradigm that even when responding in faith—as Martha did in her powerful confession (v. 27)—they didn’t see it coming. They believed Jesus could have healed Lazarus if He’d come sooner. They believed Lazarus would be raised in the future. But now? After he’d been in the tomb four days? No way.

The fact is, though, that even prior to His death and resurrection, Jesus was Lord over death. He is life and source of all life. He brought Lazarus back to life with a simple command (v. 43), a miracle that brought many to faith in Him (vv. 42, 45). Lazarus presumably died again at a later date, for Christ was the first to be resurrected with a glorified body.

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When Father Christmas entered Narnia in The Lion, the Witch, and the Wardrobe by C. S. Lewis, he brought gifts. For Peter, there was a sword and a shield emblazoned with a red lion. For Susan, there was a bow, a quiver of arrows, and a magical horn. For Lucy, there was a small dagger and a bottle of healing cordial.

These gifts were not on their wish lists. They were not given for personal enjoyment. They had purposes within the larger story. The same is true of spiritual gifts in the Body of Christ. They are given to believers for the purpose of serving one another and mutual edification (vv. 11–12). The goal is maturity in both doctrine and practice, “attaining to the whole measure of the fullness of Christ” (vv. 13–16). All of God’s people are to use their spiritual gifts in this way, not just those in professional or vocational ministry.

The Head of the Body is Christ Himself (v. 15; Col. 1:18). As we know from our own experience, a body without a head will no longer function. The head is the brains of the operation. The head runs the show. The same is true in this metaphor: Christ has complete authority over the church, including both local churches and the church universal. Whereas human beings tend to exercise their authority for prideful or self-centered ends, Christ exercises His authority for our good and His glory.

Paul wrote here that Christ gives spiritual gifts (v. 11), whereas elsewhere he said the Holy Spirit distributes them (1 Cor. 12:4). This, as with being the Creator (see December 3), is another both/and situation. Since the Son and the Spirit are both God, they can both be said to be the One who gives spiritual gifts.

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In Tell It Slant, Eugene Peterson advised reading Jesus’ “High Priestly Prayer” in John 17 with a calm and attentive heart: “Jesus is no longer talking to us. Jesus is talking to the Father. Jesus is praying. He prays a long time. This is holy ground. We find ourselves embraced in a holy listening. We are in a place of prayer, a praying presence. Our mouths are stopped. We are quiet: be still my soul.”

This chapter reveals Christ at work as our Great High Priest. His roles as high priest, advocate, and mediator overlap to some extent in that they each show part of what He does for us in salvation (see also Heb. 4:14–16).

First, Christ prayed for Himself, asking that He would be glorified by finishing His mission of redemption and bringing people to the Father (vv. 1–5). Next, He prayed for His disciples to be protected, unified, sanctified, and sustained against the evil one and the hatred of the world (vv. 6–19). He also prayed for them as messengers of the gospel (v. 18). As we know, these requests were powerfully granted!

Finally, Jesus prayed for future believers, including you and me (v. 20). He asked that we would be unified in the same way He and the Father are (vv. 21–23). Why? “So that the world may believe.” He also asked that we would be in heaven with Him one day (v. 24). He closed by affirming that He has indeed revealed the Father to all who trust in Him (vv. 25–26).

Jesus is our Great High Priest, but as believers we are “priests” as well (see, for example, Rev. 1:6). Part of what this means is that we have the tremendous privilege of interceding for one another in prayer, just as our Lord did.

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Perry Mason was the title character in a popular series of novels, radio programs, and finally a television series set in Los Angeles starring Raymond Burr. The fictional lawyer specialized in advocating for the innocent, mostly people who had been wrongly accused of murder. Perry Mason epitomized a good lawyer, striving to help those in need.

The Bible uses this type of legal language, saying that Jesus is our advocate before God the Father. God’s amazing grace is key to understanding salvation. In today’s reading, the apostle John wrote to believers about what to do when sin occurs in our life after our initial salvation. Just as grace and forgiveness were at work in our justification, so also we find them at work in our sanctification.

Every follower of Christ must walk in the light and pursue righteous living (1:5–7). It’s the key to having fellowship with God and with one another. The question naturally arises, then, “What happens when we sin?” What we must first understand is that we will sin (1:8, 10). It’s going to happen. God’s work in us is not yet finished.

When we do sin, we must confess our wrongdoing to God. That means repenting of our sin and turning from it, knowing God has promised to forgive us (1:9). It’s in this context that we can fully appreciate the role of Jesus as our Advocate (2:1). As the perfectly Righteous One, He speaks on our behalf before God the Judge, saying, in essence, “I have already paid the price for this believer’s sin. No penalty remains. Please grant more grace and forgiveness.” In other words, Christ’s atoning sacrifice has already taken care of matters (2:2). His blood has cleansed and purified us, and continues to cleanse and purify us, from sin (1:7, 9).

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How soon we forget the lessons we are taught! During the Last Supper, Jesus’ disciples argued about which of them was the greatest (Luke 22:24–27). Like many, they anticipated a Messiah who would liberate them from Roman rule and establish a kingdom, and they wanted powerful positions. They each considered themselves especially worthy! Jesus rebuked them, saying, “I am among you as one who serves” (v. 27).

Their discussion is even more surprising considering that earlier that same evening, Jesus had shown them a stunning example of servanthood. In that time and place, foot washing met a practical need, but was done by servants, not a rabbi. When Jesus washed their feet, His bewildered disciples didn’t know how to react. To see their esteemed teacher wrap a towel around His waist, get a basin of water, and wash their filthy feet was shocking.

What motivated Christ to model humility in this way? First, His sense of God’s plan (John 13:1). He was perfectly clear about His identity, origins, mission, and authority (v. 3). Second, He loved the disciples. This included not only Peter and his clumsy attempt to avoid being served (vv. 6–10) but also Judas whose betrayal has already begun (vv. 2, 11). And third, because “taking the very nature of a servant” was an essential part of His mission of redemption (Phil. 2:5–8).

We’re not greater than Jesus. So, if we don’t follow His example, the failure to serve is a sin of pride (John 13:14–16). Genuine service, on the other hand, is motivated by love and brings about blessing (vv. 17, 35). As Paul explained, biblical freedom is characterized by humble service to one another (Gal. 5:13).

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In his book A Shepherd Looks at Psalm 23, Phillip Keller describes the peril of a “cast sheep,” that is, a sheep that’s fallen flat on its back and cannot get back up on its own. In this position, it’s an easy target for predators such as buzzards and wolves. And, if not rescued within a short time, it will die. Gas spreads through the digestive system and cuts off the flow of blood. If the weather is hot and sunny, the sheep can die in just a few hours.

As sheep, we need the Good Shepherd (vv. 11, 14)! Like a shepherd, Jesus cares for, watches over, guides, protects, defends, and rescues us. He knows us by name (v. 3). His voice leads us (v. 4).

In Ancient Near Eastern culture, shepherding was a common metaphor for kingship. An ideal king would behave much like a good shepherd, working to create and ensure the well-being of his nation (flock). So when Jesus asserted His authority at the end of this passage, He wasn’t really changing topics (v. 18). He is our King as well as our Shepherd!

Notice that the shepherd is strongly contrasted with the thief and the hired hand. Thieves and robbers wanted to harm the flock (vv. 1–5). These are enemies of God. Hired hands might be better, but they run away when danger comes. They’re not invested like the shepherd (vv. 12–13). These are false shepherds or bad religious leaders.

Christ is an exceptional shepherd. He loved us so much He laid down His life for us (vv. 11, 15, 17). His selfless goal is our salvation—“that they may have life, and have it to the full” (v. 10). As sheep, our best choice is to follow, trust, and stay close to Him.

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Dr. Rosalie de Rosset has served for decades as a Communications professor at Moody Bible Institute. She specializes in teaching literature and in mentoring. “I love my students,” she says. “I love talking to them about their lives, their struggles, and the way Jesus meets them…God is good. His grace is profound, and my students have made teaching a marvel of an experience.”

Dr. de Rosset lives her life as an ardent follower of the Master Teacher, Jesus Christ. Today’s reading shows the heart of Christ who often taught with parables, using pictures and stories from everyday life. He wanted the meaning to be clear to those listening in faith (Matt. 13:10–17). He was perfectly in tune to the hearts and minds of His audience, and He always taught following the larger “lesson plan” of His Father.

The second story, later revealed to be an allegory, is built around a problem (vv. 24–28): A good man planted wheat, then his enemy came and planted weeds in the same field. This became known only when the plants sprouted. The solution was to sort it out at the harvest (vv. 29–30). Why wait? To make sure the wheat wasn’t harmed.

At the disciples’ request, Jesus explained the meaning (vv. 36–41). The good man is the Son of Man (Himself), while the enemy is the devil. The field is the world. The wheat represents people of the kingdom of God, that is, believers in the Son. The weeds represent everyone else. The harvesters are angels and the harvest is the final judgment. The core lesson here focuses on the two contrasting destinies: Sinners will be punished, while “the righteous will shine like the sun in the kingdom of their Father” (vv. 42–43).

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