Advent Readings from Christianity Today

2022
The Promised One: Advent Readings from Christianity Today
Copyright © 2022 Christianity Today. All rights reserved.

Christianity Today, 465 Gundersen Dr., Carol Stream, IL 60188

ChristianityToday.com

Printed in the U.S.A.

Unless otherwise indicated, Scripture taken from the Holy Bible, NEW INTERNATIONAL
VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All
rights reserved worldwide.

Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard
Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used
by permission. All rights reserved.

Scripture quotations marked (MSG) are taken from THE MESSAGE, copyright © 1993, 2002,
2018 by Eugene H. Peterson. Used by permission of NavPress. All rights reserved. Represented by
Tyndale House Publishers, Inc.

Scripture quotations marked (KJV) are from the King James Version. Public Domain.

Print Managing Editor Kelli B. Trujillo

Creative Director Sarah Gordon
Senior Designer Jared Boggess
Copy Editor Alexandra Mellen

Illustration by Stephen Crotts

 CONTENTS

INTRODUCTION 4

WEEK 1 7

Mighty God
WEEK 2 23

Prince of Peace
WEEK 3 39

Light of the World

WEEK 4 55

Immanuel
C H R I S T M A S D AY 71

EPIPHANY 74

CONTRIBUTORS 76

I D E A S F O R FA M I L I E S 78

IDEAS FOR GROUPS 80

 ADD ELEMENT FROM COVER ART?

INTRODUCTION

For to us a child is born . . .

ISAIAH 9:6

D uring Advent, we prepare our

hearts to celebrate the arrival
of this child—the infant Jesus,
Each of these historical themes
interweaves throughout Advent’s tra-
ditional Scripture readings, as the
laid in a manger, loved by Mary and Bible’s promises and prophecies speak
Joseph, worshiped by shepherds and expansively about Jesus’ identity and
wise men. But Advent—which means purpose. As we delve deep into these
“arrival”—invites us to prepare for truths, our worship of the babe in
much more than the holy night of the manger is enriched, for we kneel
his birth. before the one who would make his
Throughout church history, identity manifest through miracles
Advent has been a season of antici- of great power. We bow before the one
pation. It began in the early centuries who will one day come again in glory
of Christianity as a penitential period to judge the living and the dead.
in preparation for Epiphany—the cel- The Book of Isaiah contains some
ebration of Jesus’ appearance and the of the most compelling prophecies
manifestation of his identity, which pointing to Jesus. We read of a prom-
was also a day set aside for the bap- ised son who would be called Imman-
tism of new believers. Soon Advent uel—God with us (7:14). We learn of a
began to focus on the anticipation light that will dawn upon people living
of another appearance: the second in darkness (9:2). And we encounter
coming of Christ. By the Middle Ages, this resounding promise:
the themes we tend to associate with
Advent today had become part of the For to us a child is born, to us a
church’s observance, as Christians son is given, and the government
included celebratory anticipation of will be on his shoulders. And he
Christmas alongside their contem- will be called Wonderful Coun-
plation of Jesus’ return. selor, Mighty God, Everlasting

4
 THE MIGHTY GOD

The traditional first readings of

Advent can feel jarringly at odds
with our Christmastime expectations.
Rather than holly and candlelight, we
read of end-times horrors. Instead
of rejoicing angels, we begin with a
prophet calling loudly for repentance.
Father, Prince of Peace. Of the These passages shock us out of our
greatness of his government and cozy mindset to remind us that Jesus
peace there will be no end. He is the Mighty God. The Savior whose
will reign on David’s throne and birth we are preparing to celebrate
over his kingdom, establishing is the very Son of Man who will one
and upholding it with justice and day return to judge the living and the
righteousness from that time on dead. He is the one for whom God
and forever. (9:6–7) sent a messenger to prepare the way:
John the Baptist, who cried out in the
Scripture’s prophecies of the wilderness, testifying to Jesus’ power
Promised One often have layers of and glory. The child in the manger is
meaning and multiple fulfillments. the Mighty God whose kingdom will
They frequently point toward a ful- never end.
fillment in the prophet’s own time but
also direct our gaze toward the Mes-
siah and his first coming as well as the T H E P R I N C E O F P E AC E
Second Advent we await.
In this CT devotional resource, Many of Advent’s Old Testament
we explore what Scripture tells us passages prompt us to reflect on the
about the Promised One, deepening personal peace we can experience
our faith in the Savior we know and with God and to envision the ulti-
love. The daily reflections delve into mate peace the Promised One will
key passages that help us understand one day bring. War, violence, and
more about who Jesus is. And each pain will come to an end. Nations and
weekly theme centers around a core people groups who have long been
aspect of Jesus’ identity drawn from divided will worship together as one.
Isaiah’s prophecies. But Scripture pushes us beyond our

5
INTRODUCTION

IMMANUEL

This final week of Advent, we focus on

the events surrounding the Nativity
when the Promised One—the Mighty
tendency toward a sentimentalized God, the Prince of Peace, the Light of
vision of peace, challenging us to see the World—entered into humanity as
that the peace Christ brings is robust a newborn child. Here was Immanuel,
and comprehensive. This peace comes God with us. Here was the Word made
not only through Jesus’ love, but also flesh, dwelling among us (John 1:14).
through his mighty power—for his The centuries-old promises spoken
peace is tied in directly with his jus- about him reverberate in the accla-
tice. His peace is connected to his mation of angels, the message of the
righteous judgment. And the peace he shepherds, the prophetic praise of an
brings was bought at a price. elderly man and woman, and the joy-
ful worship of Gentiles who’d jour-
neyed from afar to bow before the
T H E L I G H T O F T H E WO R L D King of Kings.

From the beginning to the end of

Scripture, we see light used as a met- H E I S T H E P RO M I S E D O N E
aphor to help us understand God’s
presence, salvation, the life of faith, This Advent, as we prepare to cele-
and Jesus himself. We read promises brate the birth of Jesus, may we deeply
of a light that would brightly shine, contemplate Scripture’s promises of
unhindered by darkness. When Jesus who he is and what he came to do. As we
walked upon the earth, he identified worship at the manger, may we marvel
himself as this promised light—the that this very child is the Mighty God,
same light whose very presence will he is the Prince of Peace, and he is the
one day illuminate the city of God Light of the World. He is the one who
(Rev. 21:23). And, crucially, Jesus is came to die. He is the one who rose
the light not just for you and for me, triumphant, who ascended, and who
but for the world. As Scripture makes will keep his promise to come again in
plain over and over, he is the Promised glory. He will enact justice and bring
One for all nations, ushering in his to culmination his kingdom of peace.
global, multiethnic kingdom. He is Immanuel, God with us.

6
 WEEK

The Mighty God

The infant wrapped in swaddling clothes and laid in

a manger is the glorious Creator and sustainer of all
things. We hear of his power and might in the teachings
of John the Baptist. We anticipate his promised return
and his ultimate reign. Jesus is the Mighty God.

7
Read Isaiah 9:6–7; Colossians 1:15–20; and Hebrews 1:1–12

Christ, the
Everlasting
Lord
KELLI B. TRUJILLO

O f all the common signs of this

season leading up to Christ-
mas—lights strung upon
homes, Nativity scenes set out on dis-
play, trees decorated with ornaments—
the one I most look forward to is the
music. The songs of Advent and Christ-
mas invite us to picture the familiar
events: the holy family at the crèche,
angels singing to awestruck shepherds,
For to us a child is born, wise men journeying toward the “little
to us a son is given, town” of Bethlehem. These beloved
hymns and carols warm our hearts.
and the government Yet within many of our favorites
will be on his shoulders. are woven lyrics that break through
And he will be called our familiarity and declare an aston-
Wonderful Counselor, ishing theological reality: The new-
born in the manger is the Mighty God.
Mighty God, “Hark the Herald Angels Sing”
Everlasting Father, and “We Three Kings” exhort us to
Prince of Peace. comprehend who this infant truly is:
ISAIAH 9:6 “Veiled in flesh the Godhead see; hail
the incarnate Deity.” “Glorious now

8
 NOVEMBER
27

behold him arise; King and God and of lords, who alone is immortal and
sacrifice.” who lives in unapproachable light”
“Come Thou Long Expected Jesus” (1 Tim. 6:15–16).
sounds out this profound paradox in This reality—that the child in
simple words: “Born a child and yet a the crèche is the Mighty God—is far
King.” These lyrics resound with the beyond what we can fully compre-
truth of Isaiah 9:6–7: This child is the hend. And yet it is true. In awe and
Promised One who will reign eter- humility, we heed the exhortation
nally on David’s throne, establishing in “Oh Holy Night”—“Fall on your
his kingdom of justice, righteousness, knees!” In humble gratitude, we wor-
and peace. ship him.
It’s an unfathomable mystery the
New Testament also invites us to dwell Let all within us praise his
upon. The author of Hebrews pro- holy name.
claims, “The Son is the radiance of Christ is the Lord! O praise
God’s glory” and the “heir of all things” his name forever!
(1:2–3). Paul emphasizes that “in him His power and glory
all things were created: things in evermore proclaim!
heaven and on earth, visible and invis- His power and glory
ible. . . . In him all things hold together” evermore proclaim!
(Col. 1:16–17). Jesus Christ is supreme
over all things and the fullness of God
dwells in him.
This is the promised child God’s Ponder Isaiah 9:6–7;
people awaited and whose birth we Colossians 1:15–20; and
are preparing to celebrate. This is Hebrews 1:1–12.
the Lord for whom God sent a mes- Optional: Also read
senger to prepare the way, preach- 1 Timothy 6:13–16.
ing a message of repentance. This
is the Savior who, in his mission of
love and redemption, would defeat Which description of
the power of sin and death through Jesus’ might and power
his sacrifice on the cross and victo- in these passages draws
rious resurrection. And this is the your attention? Why? How
one whose return we await in hope, can this truth shape your
trusting in “the King of kings and Lord worship this Advent season?

9
Read Isaiah 40:1–5 and Malachi 3:1–4; 4:5–6

A Path
Through the
Wilderness
M A R L E N A G R AV E S

I n Isaiah 40, we find the Israelites

deported to a strange land—exiled
and captive in ancient Babylon.
The city was located about an hour
south of modern-day Baghdad, Iraq,
and was considered the center of Mes-
opotamian civilization, a cosmopolitan
A voice of one desert city of hanging gardens that
calling: “In the was famous for Hammurabi and his
code. But God’s people didn’t want to
wilderness prepare remain stranded here. They wanted to
the way for the Lord; go home, back to Jerusalem. Yet they
make straight in the were far, far away from home with no
desert a highway hope of return.
In this no-hope-possible context,
for our God.” they experienced an inbreaking of
ISAIAH 40:3
God’s grace. “Comfort,” the prophet
cried—a Hebrew word with conno-
tations of courage and strength. His
message was something akin to “Be
comforted, have hope! This is not the

10
 NOVEMBER
28
end. You are going to see and experi- Fantastic deliverances in hope-
ence something you could never have less situations are not relegated to
imagined in your wilderness life.” Like ancient history. Almighty God pulls off
their ancient ancestors who had expe- spectacular feats of deliverance daily.
rienced miraculous provision and Indeed, God appears when all hope
deliverance in the Egyptian wilder- seems lost. We can trust in the mighti-
ness, they too would see God make a ness of God. And, during Advent, we’re
path through the wilderness for them. reminded to trust the Promised One
Pairing Isaiah 40:1–5 with Mal- who came to us as a newborn babe yet
achi 3:1–4 and 4:5–6, we see God’s held all the power and might of the
promise to send a messenger to pre- universe and beyond in his tiny hands!
pare the hearts of his people for deliv- Are you in the wilderness in need
erance. They would be cleansed as of deliverance—in need of God in his
through fire so that they might see might to intervene? We may not know
God, themselves, and the world how or when deliverance may come,
more clearly. In this deliverance, but it will come. God always comes.
that which had been torn apart Ask God to prepare your heart for
through exile, like familial relation- his arrival and the deliverance that
ships, would one day be stitched back always comes with it.
together (Mal. 4:5–6).
God kept his word; eventually the
Israelites returned to Jerusalem. Yet
this return was not the end of the
prophecy. Centuries later, another Contemplate Isaiah 40:1–5
prophet, John the Baptist, would and Malachi 3:1–4; 4:5–6.
clear the path for the Mighty God,
our Lord Jesus Christ, to save his peo-
ple from their exilic existence—exiled How do you see God’s
from God and one another due to sin. might in these promises? In
John would soften people’s hearts for their layers of fulfillment?
Christ’s arrival. How do these passages
And there is another layer of fulfill- resonate with your own
ment of Malachi’s prophecy (3:1–4): longings and desires?
It points toward Jesus’ second com-
ing when we will be refined—made
pure—as all things are made new (see
Rev. 21:5).

11
Read Matthew 3:1–12

True
Cleansing
MADISON N. PIERCE

I f we’re honest, at first glance

John the Baptist is about the
worst hype man you could imag-
ine. He’s dressed in a belted hair shirt
and eats locusts. As he comes into
the wilderness of Judea, he begins to
preach. We could certainly imagine
a proclamation of the coming Mes-
siah that would tickle the ears a bit
more. He could remind people of the
great promises associated with the
Messiah—that the Messiah will bring
justice, provide healing, offer stability.
I baptize you with water He could tell them the good news.
for repentance. But after John, however, does something
quite different. He says, “Repent,
me comes one who is for the kingdom of heaven has come
more powerful than I, near,” and through Matthew’s use of
whose sandals I am not the quotation from Isaiah 40:3, we see
worthy to carry. He will that John tells the people with famil-
iar and authoritative words to “make
baptize you with the straight their paths”—or “straighten
Holy Spirit and fire. up” (see also John 1:23). John starts
M AT T H E W 3 : 1 1 with what might be considered the
bad news, really; he tells them that
they need to change.

12
 NOVEMBER
29

metaphor we see in places like Psalm 1,

a process well known to his audience.
Farmers would use a winnowing fork
to throw grain in the air. The heavy,
edible parts would fall to the ground,
but the chaff was lighter and generally
would blow away. If any extra chaff
was left over after this, the farmer
would separate it out and burn it.
This is a more permanent cleans-
And many of them listen. How ing than a washing, and I think that’s
is this strange man so successful in precisely the point. The people’s bap-
ministry? Matthew gives us hints. He tism by John is significant, but with-
offers a selective description of John, out the accompanying work of the
and each detail is loaded with signif- Spirit, its effects are temporary. With
icance. His hair shirt with a leather just the baptism of John, they will
belt? The attire of Elijah. His locusts need to wash again, but the work of
and honey? The meal of the poor. Mat- Jesus through the Spirit is effective
thew presents this man in the style of for all time.
the prophets of old, as an authoritative
man of God who declares the word of
the Lord.
The people approach John for
cleansing—ritual washing that sym- Reflect on Matthew 3:1–12.
bolizes their repentance—but he
promises that more effective cleans-
ing is coming. This cleansing from the How would you describe
Lord will come via “the Holy Spirit John’s message? Why is
and fire.” it good news? In prayer,
As John continues to explain the consider what John’s
ministry of the coming one, his met- words emphasize about
aphors help us understand what it Jesus’ power and purpose.
means to be baptized in Spirit and
fire. It is purification (in part) through
separating out what is good from what
is bad. John uses the agricultural

13
Read John 1:19–34 and 3:22–30

Jesus Deserves
All the Attention
CRAIG L. BLOMBERG

H e must increase, but I must

decrease” (KJV). I remem-
ber hearing this verse as a
child and imagining Jesus growing
bigger and bigger while John the Bap-
tist shrank! The context of John’s
statement clarifies his meaning:
John’s disciples have told him that
“everyone is going” to Jesus, so John
declares, “He must become greater;
He must become I must become less.”
greater; I must John’s ministry began before
Jesus’ did, so John watched the num-
become less. ber of Jesus’ followers grow from
JOHN 3:30
zero to a lot more than John had.
This could have been heartbreaking,
because “the whole Judean country-
side and all the people of Jerusalem”
had been going out to the wilderness
to see John (Mark 1:5).
The Gospel of John, however, con-
sistently depicts John the Baptist
merely as a witness—one who bears

14
 NOVEMBER
30
called for the best man to wait out-
side the bedroom when the bride and
groom consummated the marriage.
Traditionally, the groom would shout
for joy to confirm their new marital
intimacy, and the best man would
share that joy.
The Christian life is all about
deferring more and more to Jesus,
the Mighty God. A generation later,
Paul would say in Philippians 1:18
that “the important thing is that in
every way . . . Christ is preached. And
because of this I rejoice.”
testimony—to the identity and great- I have recently retired and need
ness of Jesus. Each portion of today’s to learn this lesson more than ever.
two passages shows John explain- Being in the limelight is not the point.
ing who he is and isn’t or who Jesus Humbly magnifying Jesus is. I need
is. Jewish leaders from Jerusalem to shrink.
question John about his identity, and
he denies being any kind of Messiah.
He is just preparing the way for the
Christ. Yes, he has a ministry of water
baptism, but his status is greatly infe-
rior to that of the coming one. John Meditate on John 1:19–34
points out Jesus as God’s sacrificial and 3:22–30.
lamb, who will take away the sins of
the world, and who will immerse peo-
ple into the power of the Holy Spirit. Consider what John the
Later, when Jesus’ followers have Baptist’s example shows
eclipsed John’s in number, John us about who Jesus is.
insists this is fully appropriate. He lik- How is John’s posture
ens himself simply to the best man in instructive for your own
a wedding, where Jesus is the groom. spiritual life? How might
John’s analogy in 3:29 is striking, par- you “become less”?
ticularly when we understand its cul-
tural context. Ancient Jewish custom

15
Read Matthew 24:29–44

JesusWill Reign
CRAIG L. BLOMBERG

Q uestions arise with the

first word of this passage:
“Immediately”!
Most of the rest of the content
in verses 29–31 has almost always
been understood to describe Christ’s
return, depicted poetically in the
language of Isaiah 13:10 and 34:4 as
involving cosmic upheaval. (Some
have instead taken it as a sort of invis-
ible coming of Jesus in judgment
through Rome’s destruction of Jeru-
salem in A.D. 70—though the idea of
So you also must gathering the elect from one corner
be ready, because of the world to another doesn’t fit that
interpretation.)
the Son of Man When will Christ come back? This
will come at an message on the Mount of Olives was
hour when you do provoked by Jesus’ disciples asking
not expect him. him when he would come back (Matt.
24:3). He itemized a long list of what
M AT T H E W 2 4 : 4 4
must happen first (vv. 4–26) and now
says, in essence, “Watch for these
things to know when my coming is
near,” just as a fig tree in leaf portends
the arrival of summer.

16
 DECEMBER
1
But what about “immediately
after the distress of those days”? Per-
haps the distress here is the distress
that characterizes the entire period
between Christ’s two comings. After
all, 2 Timothy 3:12 promises perse-
cution to all the godly (even amid the
many joyous moments in the Christ-
ian life).
However we interpret it, here is
testimony to Jesus as the Mighty God
Examples of all “these things” who will put all things right in his per-
occurred by A.D. 70, so the church in fect timing. Today, many Christians
every generation since has believed it have recovered the biblical call for
might see his return. Jesus is not saying justice in this life, and rightly so—we
he will return in the disciples’ lifetime, should do all we can to help others. But
merely that all the preparatory events war, sickness, natural disaster, injury
will have occurred. “These things” in and disability, poverty, and broken
verse 34 have to be the same as “these relationships all require us to ulti-
things” in verse 33—which show that mately trust God for complete res-
Christ’s return “is near” but not yet titution and restoration in eternity.
here. So they can’t include his actual
return—just the signs that prepared
for his return. When he returns, he will
no longer be merely “near, right at the Contemplate
door,” but he will have arrived! Matthew 24:29–44.
We can’t know the precise tim-
ing of all this, so we must always be
prepared. Those who aren’t will be What questions does
caught off guard by the suddenness this passage raise for
and surprise of the final events. If we you? What feelings does
remain alert at all times, we don’t have it stir up? Pray, reflecting
to worry about a midnight burglar. on how it points your
Of course, Jesus isn’t coming back to focus toward Jesus’
steal anything from us; it is the idea might and power.
of unexpectedness he’s highlighting in
this comparison.

17
Read Revelation 19:4–21

The Judge
Who Is
Faithful &True
G L E N N PA C K I A M

T he grad student dialoguing

with me was heavy with ques-
tions posed by her agnostic
friends about hell and God’s judgment.
She found it hard to reconcile the God
of love and the message of forgive-
ness with visions of fiery torment. As
we talked, I explained that there are
many orthodox Christian views of what
the final judgment will be like, but the
I saw heaven standing main thing Christians are asked to do
open and there before is to trust Jesus as the Judge. She was
visibly relieved.
me was a white horse, For whatever reason—we might
whose rider is called blame Dante or folk religion or medi-
Faithful and True. eval superstition—we often imagine
With justice he judges God’s judgment to be impersonal
and cold, like a mass execution or
and wages war. a bomb detonated from a distance.
R E V E L AT I O N 1 9 : 1 1
But Revelation deliberately shows us
Jesus involved in the judgment of the
nations. I think there are two reasons
for this.

18
 DECEMBER
2

First, justice and judgment are Yet this passage doesn’t leave us
two sides of the same coin. To enact without a warning. There are those
justice, one must execute judg- who resist this king, who insist on
ment. If we want Jesus the Mighty their own way, their own rule, their
God to set the world right, he must own empire. For them, life will meet
deal with injustice and evil together. its end. The gruesome images of being
Here the justice and judgment of devoured depict the erosion of life.
Jesus are depicted in a vivid way The King of Kings brings life by
that would have held sway in first- his death. But if you resist his life and
century minds: a warrior on a horse insist on protecting your own, instead
with a sword. But we must be careful of life you will get death.
with our assumptions here. Judgment and justice belong
Which leads us to the second rea- together. And the one who will carry
son why Jesus is shown as the one who out both is Faithful and True. Will we
carries out justice and judgment: The trust him with enacting justice and
Jesus who is returning is the same executing judgment?
Jesus who came. There is no change of
identity between advents. “Jesus Christ
is the same yesterday and today and
forever” (Heb. 13:8); this conviction
helps us consider how Jesus enacts
justice and executes judgment. On
the cross, Jesus died in solidarity with
the sinner and the sufferer. He bore Consider Revelation 19:4–21.
the weight of God’s judgment on evil.
If we were to ask how Jesus
responds to injustice and evil, the How can your knowledge
answer is he bleeds. Judgment fell of Jesus and his first
on him so that justice—wrongs being advent speak into your
set right—could come to all. When understanding of the
we see Jesus coming like a warrior Second Advent? Of the
whose robe is dipped in blood, the justice and judgment of
blood could well be his own. After all, the King of Kings?
this is a king like none other. Jesus
embodies might and power in a way
we’ve never known before.

19
Read Revelation 21:1–6 and 21:22–22:5

The Greatest
Hope of All
G L E N N PA C K I A M

I magine a boy being bullied on

the playground. Kids surround
him, taunt him, push him onto
gospel, Jesus said from the cross, “It
is finished” (19:30). Here, in John’s
revelation, the one who is seated on
the ground. He’s fighting back the the throne says, “It is done.” The first
tears, but that’s about all he can fight; statement was an announcement of
there’s no way to stop the terror and completion; the second is a procla-
the torment. mation of things coming to pass. The
Then, almost out of nowhere, a car victory of Jesus on the cross was made
pulls up. It’s the kid’s father. “Get in manifest in his resurrection, but it will
the car, son,” the dad yells. Rolling out arrive in fullness at his return.
of the other kids’ grasp, the boy scram- We know that the season of Advent
bles to his feet and stumbles to the is a time of waiting between two arriv-
car. They speed off. As the boy looks als. But the truth is, it is also a wait-
briefly out the window, he is sure the ing between two victories. Jesus the
bullies are laughing. The boy is safe, Mighty One has overcome, and Jesus
but there’s no way to count that as a the Mighty One is coming again.
win. An evacuation is not a victory. And when he comes, he comes
The end of the Book of Revelation— to dwell. The vision of the end that
the end of the Bible itself—shows us a Revelation provides is of God mak-
picture not of our evacuation or escape ing heaven and earth new, uniting
but of God’s arrival. Jesus conquered the new heaven and the new earth as
sin and death on the cross. In John’s one, and filling it with his presence

20
DECEMBER
3

21
And I heard a loud voice from the
throne saying, “Look! God’s dwelling
place is now among the people, and he
will dwell with them. They will be his
people, and God himself will be with
them and be their God.”
R E V E L AT I O N 2 1 : 3

and light. This is a victory that comes

with an occupation—only in this case,
the occupation is good news, the best
news the world could receive! The
Creator has redeemed his creation
and has come to fill it with his glory.
The story that began in Genesis has
been perfected and completed.
Back to the playground. Creatively
imagine a totally different scenario: Reflect on Revelation
Instead of the dad yelling for his kid 21:1–6 and 21:22–22:5.
to get in so they can drive away, the
dad parks the car, gets out, and walks
slowly over. The authority of his very What stands out to
presence drives away the bullies. He you in this description
embraces his son. He calls out to other of the Mighty One’s
kids who are hiding, who are hurting, ultimate reign? What
to come out into the light. He decides hope and comfort
to settle in and remake the playground does it bring? How do
entirely, now with better equipment you desire to respond
and brighter delights. Food and drinks to Jesus?
arrive. Then comes the music. And
ice cream. Laughter abounds. Some-
how the place of pain has become the
place of joy.

22
 WEEK

The Prince of Peace

Amid the pain and violence of our world, we hold fast to

this hope: One day Jesus will usher in true and ultimate
peace. He also brings us spiritual peace in the here
and now as we experience redemption and live by the
values of his kingdom. Jesus is the Prince of Peace.

23
23
Read Isaiah 2:1–5 and 9:6–7

A Vision
of Peace
C A R O LY N A R E N D S

P erhaps the greatest evidence

that the Promised One is the
Mighty God is this: He is the
one—the only one—with a power great
enough to bring lasting peace. He not
only brings peace, he is peace. The
Prince of Peace.
We are, of course, accustomed to
a world in which peace is madden-
ingly elusive. In 2003, journalist Chris
Hedges set out to determine whether
there have been any sustained periods
Nation will not of peace on the human record. Defin-
take up sword ing war as any “active conflict that has
claimed more than 1,000 lives,” he
against nation, reviewed 3,400 years of history and
nor will they discovered just 268 war-free years. In
train for war other words, approximately 92 per-
anymore. cent of recorded history is marked by
active conflict.
ISAIAH 2:4
Of course, the people of ancient
Israel did not need a journalist to tell
them that human existence is plagued
by wars and rumors of wars. They had

24
 DECEMBER
4
long assumed were necessary to their
survival—seem suddenly out of place.
The people lay down their arms. But
the Prince of Peace has something
even more beautiful in mind. Soon,
the people are working together to
convert their weapons into gardening
tools. Human ingenuity is redeemed
and redirected from destructive ends
to creative ends.
Isaiah is not naive. He has seen
the brutality that can and does char-
acterize the human condition. But
he’s also caught a glimpse of the ver-
plenty of firsthand, trauma-inducing dant, vibrant, peace-infused future
experience with conflict, violence, and the Prince of Peace has planned for
oppression. What they did need was his creation. It’s the sort of vision
a prophet who could provide them that gives a weary prophet hope—a
with a vision of peace vivid enough to vision about the sort of prince who
counter the horrific images already will one day cause angels to exclaim,
seared into their memories. “Glory to God in the highest heaven,
Isaiah brought them—and us—just and on earth peace to those on whom
such a vision. Consider the images in his favor rests” (Luke 2:14).
the second chapter of Isaiah. All the
nations come streaming together to
the mountain of God. That’s where
they discover that the supposed Meditate on Isaiah 2:1–5
dichotomy between peace and jus- and 9:6–7.
tice has been false all along. The
Lord brings peace through justice.
He judges between the nations and What most strikes you
settles disputes, resolving not only about Isaiah’s vision of
wars but also their underlying causes. peace? How does this
And then watch what happens hope speak into our world
when humans find themselves in the today? Pray, expressing
presence of the Prince of Peace: The praise to the promised
swords and spears they’ve brought Prince of Peace.
to the mountain—weapons they’ve

25
Read Isaiah 35

The
Prince of
Shalom
C A R O LY N A R E N D S

T he Hebrew word that Isaiah

uses to describe the peace that
the Promised One will bring is
shalom. It’s a beautiful word that con-
veys wholeness, harmony, and health.
Where we might settle for uneasy
truces and Band-Aid fixes as proxies
for peace, shalom represents some-
Water will gush forth thing much more robust. Beyond the
in the wilderness and cessation of war, shalom is a transfor-
mation of the conditions that lead to
streams in the desert. war in the first place.
ISAIAH 35:6
When there is shalom, everything
gets to function the way it was created
to. Shalom rejects the idea of life as
a zero-sum game and dares to imag-
ine the comprehensive flourishing of
every person and every thing, all at
the same time. Theologian Darrell
Johnson teaches that shalom describes
“a psycho-somatic-relational-racial-

26
 DECEMBER
5

economic-spiritual wholeness.” In This ultimate shalom, Isaiah tells

chapter 35, Isaiah depicts that whole- us, is our future. But there’s even more
ness in beautifully poetic language. to it than that. Author Jonathan Mar-
Let’s start with the psychological tin suggests in Prototype that, because
wholeness the Prince of Shalom can the Prince of Peace gives us his Spirit,
offer us. According to Isaiah, there is we are called to be “people from the
a peace on offer that says, “Be strong, future”—people who practice shalom
do not fear” to our “fearful hearts” here and now.
(v. 4) until “gladness and joy” over- This Advent, when you face a situ-
take us and “sorrow and sighing . . . flee ation in which peace is sorely needed,
away” (v. 10). ask the Lord: What action or attitude
And what of somatic (or bodily) would most move this situation toward
wholeness? In one vivid image after the comprehensive flourishing of every-
an another, Isaiah describes physical one and everything involved? You may
healing: The blind see, the deaf hear, find that the Prince of Shalom makes
the lame “leap like a deer” and the you a stream in the desert and fills you
mute “shout for joy” (vv. 5–6). Even with gladness and joy.
the creation itself is healed, as “water
will gush forth in the wilderness”
(v. 6) and “the wilderness will rejoice
and blossom” like a crocus flower
bursting into bloom (vv. 1–2). Contemplate Isaiah 35.
As Isaiah 35 builds to its culmina-
tion, we are offered a vibrant vision
of relational, economic, and spiri- What words or phrases
tual wholeness in the depiction of a would you use to
redeemed people walking and sing- describe the peace
ing together on a highway of holiness. envisioned here? How
There are no lions there, Isaiah tells does it speak to our
us, and we can safely assume the way future hope? How does
is free from all other predatory or it speak to the work of
opportunistic foes. The people enter the Prince of Peace in
Zion together, where “everlasting joy our lives today?
will crown their heads” (v. 10).

27
Read Isaiah 11:1–10

Peaceful
Rest
ADRIEL SANCHEZ

O ne of the great tensions we

often feel during Advent is
the disparity between God’s
promise of peace and the presence of
war and violence in our world. Isaiah
foretold that the Messiah’s reign would
bring a world without worry. Picture
a mother at perfect rest, watching her
In that day the Root children play by the cobra’s den and not
of Jesse will stand leaping into action. As a father of five,
I find this is hard to imagine!
as a banner for the Parents know that feeling of over-
peoples; the nations whelming panic when their child
will rally to him, and approaches danger. During the Mes-
his resting place will siah’s reign, as Isaiah describes it, that
feeling will go extinct.
be glorious. But in our lived experience, the
ISAIAH 11:10
world doesn’t look anything like this.
Thomas Hardy’s nearly 100-year-old
poem “Christmas: 1924” laments,

28
 DECEMBER
6
“Peace upon earth!” was said. of subdued predatory animals in Isa-
We sing it, iah’s prophecy. Jesus will one day per-
And pay a million priests to fectly subdue creation, calming deadly
bring it. beasts and turning even a serpent into
After two thousand years of mass a child’s plaything. The glorified world
We’ve got as far as poison-gas. of the new creation will ultimately
satisfy our deepest longings for jus-
How do we reconcile the promise of tice and peace.
peaceful rest with the reality of poison Advent reminds us of the glori-
gas—or ballistic missiles? ous rest given through Jesus’s first
The answer lies in the tension of coming and anticipates the full resto-
the now and not yet. During Isaiah’s ration that will accompany his return.
day, the promises God had made to In this time of tension—between
King David in 2 Samuel 7—prom- the now and not yet—God calls us
ises of an enduring and blessed king- to be marked by his kingdom grace,
dom—seemed broken. The house a people who pursue justice for the
of David resembled a felled tree. oppressed and spread the knowledge
But from its dry stump a Spirit- of Christ in our communities (Isa. 11:9;
filled branch would emerge: Jesus, the 2 Cor. 2:14). It is through this knowl-
Son of David. He would bring peace to edge that weary sinners receive the
both Jews and Gentiles, standing as a glorious rest of Christ’s kingdom.
rallying flag to unite hostile nations
(Isa. 11:10; Eph. 2:15).
This is realized now in part through
the church, where even tax collectors
like Levi and zealots like Simon find
peace through Christ’s blood. God’s Ponder Isaiah 11:1–10.
worldwide temple is made of living
stones, and the bricks God builds with
are chosen from every tribe, tongue, Which descriptions of
and nation. Today we can experience peace most draw your
the promised peace of the messiah- attention? Why? Pray,
king who says to the weary, “I will give expressing your longing
you rest” (Matt. 11:28). for the peace Christ
But the not yet of Isaiah’s proph- brings in the now—and
ecy will arrive with Jesus’ second in the not yet.
advent (Isa. 11:4; 2 Thess. 2:8). This
is anticipated by the Edenic imagery

29
Read Isaiah 42:1–4 and Matthew 12:15–21

The Healing
Peace of Jesus
BETH STOVELL

I saiah and Matthew knew what it

means that Jesus is the Prince of
Peace. When Matthew described
Jesus as fulfilling Isaiah 42:1–4, we see
an image of shalom, the Hebrew word
for peace. Unlike our often narrow
understanding of peace as simply being
“without war,” shalom encompasses a
broad picture of how God makes every-
thing wrong with the world right. This
shalom of God is a peace that brings
A bruised reed order out of chaos and justice in place
he will not break, of injustice.
Isaiah 42 starts by introducing
and a smoldering God’s chosen one, “my servant.” This
wick he will not is the first of what some call the Ser-
snuff out. vant Songs; the other songs are found
ISAIAH 42:3 in 49:1–6, 50:4–9, and 52:13–53:12.
They tell a story of God’s servant
enacting salvation to the ends of the
earth (in chapters 42, 49, 50) and sav-
ing God’s people through the servant’s
own suffering (in 52–53).
Here, in 42:1–4, the servant is the
one God holds up and delights in. This

30
 DECEMBER
7
first like Jesus is fulfilling this proph-
ecy by asking his disciples to keep
quiet (v. 16), similar to the quiet of the
servant in Isaiah 42. But if we look at
the entire chapter, Matthew shows us
something different. Jesus, as the ser-
vant, cares for those who need heal-
ing. In the passages before and after
verses 15–21, the emphasis is on how
Jesus healed on the Sabbath (vv. 1–14),
how Jesus “healed all who were ill”
(v. 15), and how he healed a demon-
servant brings God joy! God’s Spirit is possessed man, bringing him sight
on this servant, so that he can bring and the ability to speak (v. 22).
justice to the nations. This isn’t a mes- Jesus’ kind of peace meets us in our
sage of peace only for Israel, but for weakest places, transforming injus-
the whole world. tice into justice, setting right what has
One might expect this Spirit-filled been bruised, and he does this with the
servant to be loud and proud about his gentleness of his loving touch.
chosen status with God, but instead he
is characterized by his humility. He’s
not shouting out in the streets, but
instead he’s caring for those who are
hurting. He’s someone who can see Reflect on Isaiah 42:1–4
that a reed is bruised—that a person and Matthew 12:15–21.
is feeling trampled—but he won’t let Optional: Also read
them break. He’s someone who holds Matthew 12:1–14, 22–37.
a person who feels like a tiny candle
on the verge of going out, and he won’t
let their light fade. What does it mean How have you experienced
to bring peace to those who are barely the shalom of Jesus
hanging on? The servant’s quest for that Isaiah and Matthew
justice is characterized by gentleness. describe? What other
He sees those experiencing vulnera- scenes in the Gospels come
bility; he won’t let them fall. to mind as examples of
Matthew 12 describes how Jesus Jesus’ peace?
fulfills Isaiah’s prophecy. It may look at

31
Read Isaiah 61:1–4 and Luke 4:16–21

Our
Jubilean
Hope
SARAH SHIN

W hen Jesus unfurled the

scroll and read Isaiah 61, his
hearers had been waiting
for many generations for the Promised
One—the Prince of Peace, the bringer
of justice and freedom. They’d seen
countless wars, successive occupying
He has sent me empires, and cultural changes that dis-
to bind up the oriented them as they navigated having
faith in such circumstances.
brokenhearted, to We too live in times of geopolitical
proclaim freedom chaos, violence, and confusion. We too
for the captives and wait for the Prince of Peace to come in
release from darkness glory, to bring the final resurrection
and restoration to places of death and
for the prisoners, to mourning. It hurts to wait. It fills us
proclaim the year of with longing.
the Lord’s favor. Isaiah 61:1–4 refers to the Jubilee
I S A I A H 6 1 : 1–2 Year in Leviticus 25—a radical com-
mand that called for restoring land
and people who had been sold into

32
 DECEMBER
8

slavery because of debt. The Jubilee a people who trust God and love their
Year was the year of the Lord’s favor, neighbor. As the Israelites were called
when debt-slaves would be freed and to trust in God for deliverance and
homes and lands would be restored. provision in the wilderness, so we
God desired every daughter and son are called to lean upon the Lord for
of Israel to be restored to home. Yet the same—against all odds and in war,
Isaiah 61 also speaks of God’s ven- political turmoil, or wandering. And
geance—and Jesus unsettlingly says we’re called to love our neighbor as
that he has come to bring not peace part of that active hope.
but the sword and division (Matt. Jesus inaugurated the Jubilee in
10:34–36). How then, could Jesus be the shadow of the occupying Roman
the bringer of peace? Empire, and he invites us, despite the
When Isaiah speaks of the Prince shadows all around, to follow him and
of Peace, he’s speaking of shalom— to live in his jubilean kingdom. He bids
which is not only the absence of vio- us to actively yearn, hope, and wait
lence or evil, but also the fullness of for his resurrection power to break
a good life—of loving one’s neighbor through in unexpected ways as he
to see her flourishing and following a moves and lives in us.
loving God each day.
The weekly Sabbath breaks our
rhythms of work with rest and sha-
lom, and the Jubilee is the Sabbath of
Sabbaths. It is the pinnacle of shalom. Consider Isaiah 61:1–4 and
So when Jesus declares the arrival of Luke 4:16–21. Optional: Also
jubilean shalom, he not only offers read Leviticus 25.
salvation from judgment after this life
but also asserts that he is the arrival
of deliverance from slavery to both How does the idea of Jubilee
monetary and spiritual debt—into enrich your reading of Isaiah’s
freedom and restoration in this life prophecy? Of Jesus identifying
and beyond. himself as its fulfillment? Of
Thus, Jesus’ birth and life are more Jesus as the Prince of Peace?
than a prelude to the Cross. Indeed,
his birth, his life, the Cross, and the
Resurrection are all part of the larger
story of God delivering his people—

33
Read Isaiah 52:13–53:12

Born to
Be Bruised
ALICIA AKINS

E xpectation mounted as God’s

people awaited their Messiah’s
arrival, just as we now await
the celebration of his birth. Yet this
fourth Servant Song in Isaiah reads
much more like a eulogy than a birth
He was pierced for announcement. It speaks of one who is
our transgressions, not just coming, but of one who is sent.
Each part of the servant’s biography is
he was crushed for imbued with purpose.
our iniquities; the The servant’s story is no mere trag-
punishment that edy. On the contrary, this song begins
brought us peace and ends by affirming the promised
servant’s triumph and exaltation.
was on him, and The middle of the song fleshes out
by his wounds we how he will succeed: through suffer-
are healed. ing. Physically, the servant would be
ISAIAH 53:5 marred, pierced, crushed, and disfig-
ured. Emotionally, his soul would be

34
 DECEMBER
9

weighed down with sorrow, suffering, punctuated by sorrow, being misun-

and anguish. Socially, he would be derstood, and rejection. This suffering
rejected, despised, and oppressed. His is what awaited the peace-bringing
body, spirit, and relationships would baby of our carols.
be broken. This inestimable yet unen- Our image of the Christ child swad-
viable life would be cut short, under- dled and held tenderly by his parents
valued, and profaned. “Yet,” Isaiah contrasts sharply with the difficult
says, “it was the Lord’s will to crush truth of this Servant Song—of the
him and cause him to suffer.” Father not only sending the Son to
But why? For what purpose? an early death, but purposing it. While
Because “the punishment that most human parents hope and pray
brought us peace was on him.” His for bright futures for their children,
sorrow-sunk shoulders would carry here we see a love-driven death mis-
the grief of the world, his crushing sion that will secure the survival of
would remove our guilt, his welts many. This song doesn’t only tell us
would secure our healing, and his about the servant sent to suffer, but
ostracization and judgment would also of the Father’s heart: eager to save
purchase our peace. As messianic his people at any expense, even at the
prophecies, these songs point to a gravest personal cost.
set-apart king-priest who would one
day rule and make offerings for God’s
people. In the New Testament, both
Philip and Peter see Christ as this
song’s fulfillment. Philip explains the Contemplate
gospel to the Ethiopian eunuch using Isaiah 52:13–53:12.
this passage (Acts 8:26–40). Peter Optional: Also read the
uses this song to exhort persecuted third Servant Song in
Christ-followers to endure because Isaiah 50:4–9.
their path of suffering was well trod
by their Savior (1 Pet. 2:22–24).
As we reflect on Jesus as the Prince How does the suffering
of Peace, this passage challenges the described here contrast
tranquil and idyllic images of peace we with your vision of
may conjure up in our minds. Our peace peace? How does it
was won through gruesome violence change or enrich it?
against Jesus—it cost him a lifetime

35
Read John 14:27; 16:33; and Ephesians 2:14–18

Jesus Is
Our Peace
K E L LY M . K A P I C

T wo truths can be in conflict,

and yet if they are true, we
need to affirm them both.
one of us and starts a renewed world,
realizing the ancient prophetic hope.
“He himself is our peace,” since “in his
First, our world is filled with genu- flesh” he breaks down the “dividing
ine pain and trouble. As the Old Testa- wall of hostility”—not just between
ment prophets warned, our rebellion the sinner and God, but also between
against God has twisted us and our Jew and Gentile, male and female, rich
world. To pretend otherwise is to be and poor, heaven and earth (Gal. 3:28;
naive at best or hard-hearted at worst. Col. 1:15–22).
God doesn’t ask us to lie about the And these two truths clash.
hardships of life. Jesus is our peace, not merely in
Second, Jesus is our peace—not in some psychological manner, but also
a cheap or cheesy way but in an earthy, in a concrete, whole-life way. He is
knowing, cosmos-altering way. He is our peace, not by numbing us, but by
the only answer to this pain and trou- forgiving and healing us and enfold-
ble. Sent by the Father in the power ing us into in his love and life. Even in
of the Spirit, the Son of God became the darkness of night and when con-
fully and truly human. This God of fusion, doubt, and chaos swirl, Jesus
peace breaks into our broken world as still says, “Do not let your hearts be

36
DECEMBER
10

37
37
For he himself
is our peace.
EPHESIANS 2:14

troubled and do not be afraid,” and

“Peace I leave you; my peace I give
you” (John 14:27).
We recognize trouble and bro-
kenness as painful and problematic
because they don’t resemble shalom.
Whereas shalom brings harmony,
goodness, and a flourishing world,
we live amid wars, betrayal, and our
own suffocating self-absorption.
But in response to our rebellion and
chaos Jesus brings his peace, his sha-
lom. “I have told you these things, so
that in me you may have peace. . . .
Take heart! I have overcome the
world” (John 16:33). By connecting us
to God, he is our shalom. He is Israel’s
hope and thus the hope of the world. Meditate on
This is how we have peace in a John 14:27; 16:33; and
genuinely troubled world: God, from Ephesians 2:14–18.
beyond our world, has given us him-
self as our peace. Christ, the God-
man, is our peace: He doesn’t depend How is Jesus your
on our fluctuating emotions and cir- peace in a concrete,
cumstances. God doesn’t ask us to lie whole-life way—even
about pain and problems or about his amid the very real
goodness and presence in Christ. Both hardships of life?
are true. Beloved, there is trouble,
but Christ is our peace amid trouble,
and he gives us refuge, strength, and
direction to extend his peace to this
hurting world.

38
 WEEK

The Light of the World

Scripture uses the motif of darkness and light to

describe the Promised One—and Jesus identified
himself as this prophesied light. In him, we experience
salvation and spiritual illumination. But Jesus is
not only the light for us as individuals—he is a light
for all nations. Jesus is the Light of the World.

39
39
Read Isaiah 8:21–9:7

A Light
Has
Dawned
J E R E M Y T R E AT

G rowing up in a small town in

Alaska, I was well acquainted
with darkness. In the depths
of the winter, a mere few hours of
sunlight each day would quickly give
way to the long, unforgiving nights.
And the effects of the darkness went
beyond the inconvenience of shovel-
ing the driveway under artificial light.
The lack of light brought about a lack
of hope. The long winters of Alaska
produce isolation, depression, and
sometimes despair. In the darkness,
there is no vision, no direction, and
The people walking no purpose.
in darkness have seen Isaiah 8 tells of a time when Israel
was well acquainted with darkness.
a great light; on those Under the threat of invasion by an
living in the land of international superpower (Assyria),
deep darkness a light God’s people were in a place of fear
has dawned. and dread. Rather than turning to God
as their hope, they doubled down on
ISAIAH 9:2
their fear by embracing conspiracies
and consulting with occultic mediums
(vv. 12, 19), which led them only deeper
into utter darkness.

40
 DECEMBER
11
remains in utter gloom, the light of the
gospel shines bright amid the dark-
ness. For this king reigns with grace
and rules with love. Of his kingdom,
there will be no end.
The winters in Alaska were harsh.
But I have not told you about the
summers. At the height of summer
in Alaska, there is daylight 24 hours
a day. No darkness. All light. So much
joy. When Christ returns, he will make
And yet, amid this distress, the all things new. And the Book of Rev-
prophet Isaiah proclaims that “the elation tells us that in the new cre-
people walking in darkness have ation, there will be no need for the
seen a great light.” Despite their own sun (22:5), for the glory of God will
attempts to claw their way out of the shine brighter than a thousand suns!
darkness, a light has dawned upon We will walk in the light and experi-
them. What is this light? Who could ence the pure joy of Christ’s kingdom
bring hope amid utter darkness? Isa- forevermore.
iah declares, “For to us a child is born.”
While a child is certainly no match
for the Assyrian military, this child is
different. This son will grow up to be
a king who will rule with righteous-
ness and justice. Though he will reign
from David’s throne, his kingdom will Consider Isaiah 8:21–9:7.
extend to the ends of the earth and
will be established for all of eternity.
Through this anointed child, not only How does the historical
will the light shine amid the darkness, context of this great
but the light will overcome it. promise impact your
The promise given by Isaiah was understanding? How
ultimately fulfilled hundreds of years does it speak into our
later when a child, a son, was born context today?
under the threat of another interna-
tional superpower. Jesus is the Light
of the World. And while our world still

41
Read Isaiah 42:1–14; 49:1–15; and 60:1–3

Salvation
and Love
BETH STOVELL

W e have all experienced what

it is like to wake up in dark-
ness—that moment when
we are grasping for the light so that
I, the Lord, have we can see the world around us clearly.
called you in Perhaps like me, you never fully grew
out of that fear of the dark. Darkness
righteousness; is a universal fear because it can create
I will take hold of spaces of danger, whereas light guides
your hand. I will us toward safety. Especially before the
keep you and will invention of electric lights, darkness
meant that a person was more likely
make you to be a to experience an attack by enemies or
covenant for the dangerous animals.
people and a light It should not surprise us, then, that
for the Gentiles. light is a powerful metaphor for safety
and salvation in Isaiah as he describes
ISAIAH 42:6
God’s servant fulfilling this role. We

42
 DECEMBER
12

see this idea in the New Testament as and draws nations and kings out of
Jesus is described as the “light of the their darkness to Jesus’ light (60:2–3).
world” (John 8:12; 9:5), echoing the Jesus’ light also provides per-
descriptions of God’s servant as the sonal and specific hope to those who
light of salvation for the whole world have been sitting in dark dungeons
in Isaiah 42, 49, and 60. awaiting their release and to those
Isaiah places two ideas next to one experiencing blindness (42:7). This
another as he pictures God’s servant: light both shines across vast expanses
God’s global salvation and God’s deep around the world and peeks into the
intimacy. On the one hand, the ser- smallest crannies of our individual
vant will bring salvation on a global homes. This is the Jesus we await
scale. Like the light of the sun that during Advent: the gleaming light
reaches across the earth from end to illuminating and encouraging those
end, God’s servant will bring salvation all around the globe, and the candle
to all people, every tribe, every nation glowing in each of our lives, reminding
(42:6; 49:6; 60:3). This salvation is us of God’s nearness.
multiethnic, multicultural, and avail-
able for all.
On the other hand, when Isaiah
depicts this salvation—the servant’s
global light—he also anchors this vast
vision in God’s deep intimacy. This God Ponder Isaiah 42:1–14;
formed the servant within his moth- 49:1–15; and 60:1–3.
er’s womb (49:5), labors like a woman
giving birth for his people’s salvation
(42:14), and remembers his people like How do you see
a nursing mother who remembers her the global nature of
baby at her breast (49:15). God’s light in these
We likewise see this combination passages? Where do
of global salvation and personal inti- you see its intimacy?
macy in Jesus. Jesus is the one who How do you see both
brings a kind of light that honors the in Jesus?
covenant God made with his people
(42:6). This light gives freedom to
those experiencing captivity (42:7)

43
Read John 8:12

The Light
Leading
Us Home
J AY Y. K I M

T he 19th-century English
painter J.  M. W. Turner was
renowned for his stunning use
I am the light of light. Stare long enough at pieces like
of the world. Snow Storm, Frosty Morning, and—my
personal favorite—Fishermen at Sea,
Whoever follows and one gets the sense that Turner was
me will never painting with fire as much as oil and
walk in darkness, watercolors. Pastor and artist Michael
but will have the Milton notes, “In Turner there is not
merely light, but light leading the
light of life. viewer in search of meaning.” In the
JOHN 8:12
artwork of this master, light is not the
end—it is an invitation toward hope,
beauty, and meaning itself.
Walking around our neighbor-
hood on cold evenings during the

44
 DECEMBER
13

Advent season, we are dazzled by by day and a pillar of fire by night (Ex.
arrays of Christmas lights. In recent 13:21–22; 40:38). To remember this
years, seeing them through the eyes act of divine guidance during the Feast
of my two young children has awak- of Tabernacles, in the temple courts
ened something in me I’d lost to flames were lit atop two 75-foot-tall
the subtle and insidious cynicism pillars to symbolize the pillar of light
that often sets in with age: longing. in Exodus. It is in this very setting that
Light is a wonderment because of Jesus stands in the temple courts—
its promise that there’s something likely in the light of these pillars—and
brilliant veiled behind the darkness, declares, “I am the light of the world.”
waiting to be found, pulsing with life, Jesus is the light guiding us
on the brink of unfolding before us. through the wilderness of our despair,
In John 8:12, “when Jesus spoke our pain, our loss. He is the light undo-
again to the people, he said, ‘I am ing the darkness of our fear, our anx-
the light of the world. Whoever fol- iety, our uncertainty. He is the great
lows me will never walk in darkness, Light of the World, leading us home.
but will have the light of life.’ ” The
words alone are poetic enough, but
this wasn’t just a catchy metaphor.
In announcing himself to be the Light
of the World, in this particular place
and at this particular time, Jesus was
making a bold and beautiful declara- Reflect on John 8:12.
tion about what’s veiled behind the Optional: Also read
darkness—and more importantly, John 9:5 and 12:46.
about his own ability and willingness
to get us there.
Jesus spoke these words during the What do you imagine
Feast of Tabernacles, a weeklong Jew- Jesus’ first hearers thought
ish festival centered on celebrating or wondered when Jesus
the Exodus, when God led his people said this? How does the
out of slavery in Egypt and into free- context of the Feast of
dom in the Promised Land. During Tabernacles enrich your
their long journey through the wil- understanding of his claim?
derness, Yahweh had revealed him-
self to the people as a pillar of cloud

45
Read John 3:16–21

A Frightening and
Freeing Light
J AY Y. K I M

F or God so loved the world that

he . . .”
Chances are, you can finish
the line without a second thought.
John 3:16 is arguably the most famous
verse in the Bible—but it doesn’t stand
alone. Though the rest of the passage
in this third chapter of John’s gospel
receives far less fanfare, it offers us a
sobering and hopeful truth:

Whoever lives by the Light has come into the world, but
truth comes into the people loved darkness instead of
light. . . . But whoever lives by the
light, so that it may truth comes into the light, so that
be seen plainly that it may be seen plainly that what
what they have done they have done has been done in
has been done in the the sight of God. (vv. 19, 21)
sight of God. Human experience is the paradox-
JOHN 3:21
ical commingling of the love of dark-
ness and the need for light. And this
reality isn’t just true out there, among

46
 DECEMBER
14
placed Adam and Eve at its center,
as his image-bearers, called to bring
the earth’s good potential to bear.
But when the first humans sinned
against God, it was because they came
to believe the lie that they could be
“like God” (Gen. 3:5). This is pride.
And where does pride inevitably lead?
Straight toward shame. “I was afraid
because I was naked; so I hid,” the man
said (3:10).
Jesus, the Light, has come to free
us from the darkness of pride and
shame. The light has come to tell
the sinful masses. This is true right us the truth—that we are forgiven,
here—in my heart, mind, and soul, accepted, loved. The light has come to
and in yours. The apostle Paul aptly undo the catastrophe of the Fall and
describes this pervasive and universal to enact God’s good new world, where
tension: “I do not understand what we can all belong.
I do. For what I want to do I do not
do, but what I hate I do” (Rom. 7:15).
We’ve all been there. We still are.
Light can both expose and illu-
minate, making it simultaneously
frightening and freeing. American
physicist Richard Feynman said, “The Meditate on John 3:16–21.
first principle is that you must not
fool yourself—and you are the easiest
person to fool.” If he was right—and How is God’s light frightening?
I believe he was—then this frighten- How is it freeing? In what
ing and freeing light is exactly what ways does the broader
we need. This light exposes our pride context of verse 16 deepen
and illuminates our shame, which your understanding of Jesus’
have both stricken us since the very identity and purpose?
beginning of the human story.
In the Genesis creation narra-
tive, God created a good world and

47
Read Colossians 1:9–14 and 1 Peter 2:9

Delivered
from Darkness
K R I S T I E A N YA B W I L E

I t’s a natural instinct to fear the

dark. We know that bad things
happen under cover of darkness.
The same is true of spiritual darkness.
Scripture tells us that the domain
of darkness is where fruitless deeds
reside and where ungodliness and evil
dwell (Eph. 5:8–12). If we’re under the
control of darkness, we have no fellow-
ship with God (1 John 1:5–7).
You are a chosen But Jesus came to deliver those
people . . . that you blinded by darkness—to deliver us!
Now, as people who dwell in the light
may declare the of Christ, we strive to walk in a manner
praises of him who suitable for those who follow Jesus.
called you out of We walk worshipfully, giving thanks
darkness into his for the great inheritance we have as
coheirs with Christ.
wonderful light. In the beginning, God declared,
1 PETER 2:9
“Let there be light,” bringing day into
existence (Gen. 1:3). God also declares,
“Let there be light” in our own lives,
referring not to the cosmos but to the

48
 DECEMBER
15

blessings of the priesthood of believ-

ers—that is, direct access to God’s very
presence. The veil that once prohib-
ited us from drawing near to God was
torn so that “a new and living way”
would open to us through Christ (Heb.
10:20). He chose a people whom he
would welcome in his presence at all
times—a people who would declare
his praises as we offer individual and
corporate spiritual sacrifices to God.
This Advent season, we celebrate
light of the gospel in our hearts that the Promised One who delivered us
enables us to see the glory of Christ (2 from darkness, who called us into his
Cor. 4:6). The Light of the World him- wonderful light so that we might bask
self stepped down into the darkness in the Son and declare his praises.
of this world, into the darkness of our
hearts, and opened our eyes so that we
could declare the praises of him who
called us out of darkness and into his
wonderful light. In that light, there is
righteousness, peace, and joy.
As citizens of Christ’s kingdom of Contemplate Colossians
light, we have redemption, forgive- 1:9–14 and 1 Peter 2:9.
ness, and fellowship with God. He
made us—who once relished the dark-
ness—his treasured possession. What does it mean for
God chose a people who would be you to live as part of the
his very own and reflect his holy char- kingdom of light? How has
acter. He chose a people who would Jesus, the Light, brought you
both embrace and transcend ethnic understanding and purpose?
distinctions, declaring his praises
within the beautiful diversity of his
family. He chose a people to whom
he would give the full privileges and

49
Read 2 Corinthians 4:4–6 and Ephesians 1:15–23; 5:8–11

Christ in
Ten Thousand
Places
M A R L E N A G R AV E S

I n Plato’s famous Allegory of the

Cave, people live imprisoned in
chains, staring ahead at a wall
with a fire casting light from behind
them. Unbeknownst to them, puppets
For God, who said, and moving objects behind them are
“Let light shine out creating the shadows they see on the
wall. They believe the shadows are
of darkness,” made reality. They have no idea that there is a
his light shine in bright sunlit world outside. Even when
our hearts to give others tell them about the real world,
us the light of the they still don’t want to leave their cave.
The allegory reminds me of Paul’s
knowledge of God’s words: “The god of this age has blinded
glory displayed in the minds of unbelievers, so that they
the face of Christ. cannot see the light of the gospel that
2 CORINTHIANS 4:6 displays the glory of Christ, who is the
image of God” (2 Cor. 4:4). In contrast,
when we are born anew in Christ, we

50
 DECEMBER
16

become children of the light—children great power” we have through the

of the sunlit world (Eph. 5:8). God illu- Spirit to do God’s will in the world
minates our hearts and minds through (v. 19). This hope is further buttressed
the gospel so we can see Christ in his by the knowledge that God is ever
glory. As we fix our eyes on Jesus and for us. And we also have hope for the
remain in him, God progressively puts future because we catch glimpses of
everything in its proper perspective. our glorious inheritance.
The result is that the church collec- Indeed, as we remain in Christ and
tively and people individually are bet- connected to one another, we know at
ter able to discern good from evil. We a deep level that evil is the counterfeit,
grow to see and discern the details of the shadow world. As Gerard Manley
beauty, goodness, and truth—to see Hopkins described in his poem “As
the world and people aright. No doubt, Kingfishers Catch Fire,” we grow to
we need each other to remain in the see Christ playing “in ten thousand
light to experience God’s shalom—to places” and the glory of God shining
see and to love. everywhere. This is Advent light.
Ephesians 5:9 reveals something
breathtakingly beautiful about the
fruit born of light. The fruit is “all
goodness, righteousness and truth.”
Gazing at the face of Christ, we start
to see him more and more in our lives
and in our world. We see Jesus show- Consider 2 Corinthians 4:4–6
ing up in thousands of ways and in and Ephesians 1:15–23; 5:8–11.
all sorts of places—sometimes quite
unexpectedly. We’re enabled to find
the goodness, righteousness, and How do these passages
truth present even in difficult or pain- describe what spiritual
ful circumstances. Similarly, others illumination looks like? How
see these virtues manifested in our has faith in Jesus—the Light—
own lives and give thanks to God. enlightened your own life?
The knowledge revealed to us
through God enlightening our hearts
fills us with overflowing joy and endur-
ing hope (Eph. 1:18). It is hope for the
present because of the “incomparably

51
Read John 1:1–18

He Shines
in the
Darkness
C A R O LY N A R E N D S

T he apostle John contextual-

izes his account of the words
and deeds of his good friend
The Greek word alternatively ren-
dered “overcome” and “understood”
is katalambanó—which means to
Jesus with an opening prologue that “take hold of ” or “grasp.” We need
crackles with energy and wonder. more than one English word to try
Jesus, John wants to tell us, is the to hint at the full gist of what John is
very Word of God. He was with God at saying here.
the creation of the world. He is God. John has seen the Light of the
He is life itself, and that life is the light World with his own eyes. He’s gone
of the world. fishing with him. He’s eaten with
Then comes verse 5: “The light him. He’s prayed with him. And he’s
shines in the darkness, and the dark- watched him endure the most horrific
ness has not overcome it.” At least death imaginable and then come back
that’s what it says in my 2011 edition to life. So John knows that there is no
of the NIV. But here’s a striking thing: darkness in the universe that can per-
My older edition of the NIV (the 1984 manently grasp and defeat this light.
translation) reads differently. It says, The darkness cannot overcome it.
“The light shines in the darkness, but But John also knows that our
the darkness has not understood it.” human minds, left to their own

52
DECEMBER
17

53
The Word became
flesh and made his
dwelling among us.
JOHN 1:14

devices, cannot begin to grasp the

love on offer in the astonishing fact of
the Incarnation. The darkness cannot
understand it.
John’s prologue culminates with
a breathtaking meditation on the
lengths to which God has gone to
reach us with his illuminating love.
“The Word became flesh,” he writes,
“and made his dwelling among us.” Or,
as The Message paraphrase renders
it, the flesh-and-blood Word “moved
into the neighborhood.” Ponder John 1:1–18.
The Mighty God came in the stag-
geringly vulnerable form of a human
baby. The Prince of Peace allowed What does this passage
himself to be birthed into a world of emphasize about the about
sin and chaos—God made huggable, the Word? About Jesus
woundable, kissable, killable. as the Light of the World?
Only the Light of the World can About the Incarnation?
give us the power to begin to under- What questions, thoughts,
stand what God has offered us in the or feelings does it stir
birth of Jesus. So, this Advent, let up in you? Express your
us pray the prayer the apostle Paul response to God in prayer.
offered the Ephesians (3:18): that we,
“being rooted and established in love,
may have power, together with all the
Lord’s holy people, to grasp how wide
and long and high and deep is the love
of Christ.”

54
 WEEK

Immanuel

As we journey through the events surrounding the Nativity,

we contemplate the Incarnation. Jesus—the Mighty
God, the Prince of Peace, the Light of the World—
became flesh and dwelt among us. As Isaiah’s prophecy
foretold, he is “God with us.” Jesus is Immanuel.

55
55
Read Luke 1:5–25

Waiting
On a
Promise
DORENA WILLIAMSON

T he Old Testament concludes

with a promise of one who
would reconcile the hearts of
fathers to their children. Those words
ending the book of Malachi echoed
over centuries of silence. In the period
of waiting between the Old and New
Testaments, our Mighty God was set-
ting up the tumultuous world stage
for the coming of the Prince of Peace.
Do not be afraid, There is a time for everything,
Zechariah; your and Luke 1 is an intricate tapestry of
divine appointments. The setting was
prayer has been an appointed time in history: during
heard. Your wife the reign of Herod. Zechariah was
Elizabeth will bear appointed for a once-in-a-lifetime
you a son, and you priestly duty. Elizabeth’s long years of
infertility were an appointed impos-
are to call him John. sible situation that set up the mirac-
LUKE 1:13
ulous conception of John the Baptist.
The couple’s priestly lineage was an

56
 DECEMBER
18
appointed heritage for raising an of joy as God’s promise came to fulfill-
anointed son. And Gabriel was the ment through their child, the forerun-
appointed messenger to announce ner of the Messiah.
God’s appointed purpose for John But as we enter into their story,
the Baptist. there is also no skipping over their
When they were young and starting decades of infertility. We enter into
out their life together, Zechariah and this painful part of their lives too.
Elizabeth were likely full of hopeful For in their long sorrow, we see their
expectations about their future. But strong faith.
as infertile months turned into years, Elizabeth understood that in
the hope of having a child ebbed away this miracle, God had shown her
and felt like a burden of “disgrace” special favor. Many biblical heroes
(Luke 1:25). did not receive what they hoped for
When we’re introduced to this cou- or what had been promised them
ple, they’re now “very old” yet are this side of eternity (Heb. 11:39).
continuing to walk with God. This The ultimate fulfillment of their
faithfulness deserves our commenda- faith was beyond them—as it also
tion—rather than criticism of Zecha- is for us. This Advent, in our wait-
riah’s moment of unbelief. After all, ing, there is a bigger picture being
this aged man had grown so familiar painted—in God’s appointed time.
with disappointment. Immanuel—God with us—is still faith-
Zechariah had persevered in ful to his promises today.
prayer through seemingly dark and
silent years. But on this day, as he per-
formed the priestly duty of lighting the
fire to burn incense, Gabriel appeared
and announced that God had heard his
prayer. God was with Zechariah—even Reflect on Luke 1:5–25.
when heaven seemed silent. The Light
of the World had not forgotten; he was
sovereignly preparing history for the How do you see
appointed time. faithfulness in this
Zechariah and Elizabeth’s story story? Zechariah and
offers us perspective on our own sea- Elizabeth’s faithfulness?
sons of waiting. We’re reminded that God’s? How do you
there’s no expiration date on our see God’s sovereignty?
prayers. The faithfulness of this cou- God’s presence?
ple unfolded into a life-giving season

57
Read Luke 1:26–38

The
Beautiful
Paradox
K E L LY M . K A P I C

T he abstract concept of power

brings to mind earthquakes
and thunderstorms or maybe
presidents and billionaires. Raw power
stops us in our tracks, causing us to give
heed to whatever or whoever wields it.
Few of us, however, associate power
with the womb. Yet Mary’s womb car-
ried true power, hidden in darkness,
unseen, hard to imagine.
Here we encounter one of the most
beautiful paradoxes of the Christian
faith: The Holy Spirit brought into
You will conceive being a tiny baby boy in this woman’s
and give birth to a womb, her own flesh and bone, her
firstborn son; this same baby boy was
son, and you are to none other than the Son of God, iden-
call him Jesus. He tified as the “Son of the Most High.”
will be great and will So is Jesus Mary’s son or God’s Son?
be called the Son of Human or divine? Yes! Both are true in
one person, this one baby boy. We can
the Most High. imagine God bringing salvation, or we
LUKE 1:31–32
can picture a heroic human doing rev-
olutionary things. But a single person

58
 DECEMBER
19
not: a humble human creature. Jesus—
truly God and truly human.
As Leo I (400–461) wrote in a let-
ter, commenting on the Son’s incar-
nation, “What he did was to enhance
humanity not diminish deity. That
self-emptying of his, by which the
invisible revealed himself visible and
the Creator and Lord of all things
elected to be reckoned among mor-
tals, was a drawing-near in mercy not
a failure in power.” From the womb of
Mary comes the savior-king, whose
who is at the same time both fully God “kingdom will never end.” May we,
and fully human, without compromis- like Mary, respond as the “Lord’s ser-
ing the integrity of either? This is truly vant,” willing to trust the Almighty
a beautiful paradox—a paradox at the God who has loved his creation
heart of human salvation. enough to dwell in it by becoming
This power is not a bare, infinite this man, thus bringing new life into
force abstracted from all other defini- the world. His full divinity and full
tion but the compassion of the eternal, humanity proclaim his power, and he
glorious, holy God clothed in human tells us, “Do not be afraid.”
flesh. His power takes the form of
weakness in divine solidarity with
humankind, all driven by his holy love.
The angel proclaimed a glorious
event to Mary—and to us. Jesus gets Consider Luke 1:26–38.
his full humanity from Mary, becoming
like the rest of us in all ways except that
he refuses sin (Heb. 4:15). Yet Mary’s What strikes you most
son existed before Mary, for this is the in Gabriel’s message?
eternal Son of God who, as the Nicene How do you desire to
Creed declares, is “very God of very respond to Jesus and to
God.” Having the eternal nature of God, the beautiful paradox of
the Son comes by the Spirit from the his incarnation?
Father, never ceasing to be the Mighty
God yet truly becoming what he was

59
Read Luke 1:39–56

The Invitation
of Incarnation
R A S O O L B E R RY

F ew interruptions in life are as

disruptive as travel, especially
with the fatigue and morning
sickness that often accompany early
pregnancy. Mary’s journey from Naz-
areth to the hills of Judea was neither
easy nor safe. Still, emboldened by her
faith but also in need of support, Mary
braved the trek pregnant, poor, and
probably perplexed. Why choose to
Blessed is she who go at all?
has believed that the Gabriel had told Mary that her
relative Elizabeth was also expect-
Lord would fulfill his ing a child—a miracle for a woman of
promises to her! her advanced age. Recognizing that
LUKE 1:45 Elizabeth was the only person on
earth who might understand what
she was going through, Mary went
to her. And when she arrived, Eliz-
abeth offered the exact affirmation
Mary needed: “Blessed are you among
women, and blessed is the child you

60
 DECEMBER
20
will bear!” Elizabeth praised Mary So she turned to faithful Elizabeth.
for her response of faith. With those We can only imagine how strengthen-
words, I imagine Mary’s fears tied to ing it was for Mary to hear Elizabeth’s
her unexpected pregnancy and its words of blessing. In fact, I’d argue that
unknown consequences for her life we would not have Mary’s Magnificat
faded into greater faith. without Elizabeth’s Encouragement.
Elizabeth’s encouragement re- That’s the power of interdepen-
minded Mary that the Lord’s inter- dence, of faith in community. In our
ruption of her plans was also an invi- individualistic society, opening our-
tation—not only to carry and give selves up to be blessed by others is
birth to Immanuel, “God with us,” often difficult. We are conditioned
but also to engage in a deeper sense to consider the possibilities of harm
of community, “us with us.” Heart- more than the potential helpfulness
ened by Elizabeth’s blessing, Mary of community. But the truth is that,
responded with a song of praise. And like Mary, we all need Elizabeth-like
she reflected on this invitation into encouragement. The Incarnation
interdependence in the closing words is an interruption and an invitation
of her Magnificat: “He has helped his to know “God with us” and also to
servant Israel, in remembrance of embrace “us with us.”
his mercy, as he spoke to our fathers,
to Abraham and to his offspring for-
ever” (ESV). In her rejoicing, Mary
meditated on how the very same God
who “spoke to our fathers” all the way
back to Abraham had now spoken to
her and to Elizabeth. Contemplate Luke 1:39–56.
Mary believed in “God with
us,” and she said yes when Gabriel
appeared to her. But her faith still What truths do you see in
needed nurturing. The Incarnation this passage about Jesus—
meant a major interruption in Mary’s God with us? How do
life; it was wonderful, yes, but it was Elizabeth’s words and her
also weighty. Something was happen- role in Mary’s life speak to
ing to her that had never happened you, too, about the “us with
before in the history of the world, and us” nature of faith?
she needed support and help to accept
and prepare for it.

61
Read Luke 1:57–80

God of Mercy
and Power
MADISON N. PIERCE

W e humans do not hold mercy

and power in tension well.
Those who gain power often
enjoy it and tend to seek more, while
those who are gracious tend to surren-
der power (or have it taken from them).
Undoubtedly there are exceptions, but
by and large, we know and can observe
that this balance is not easy to achieve.
But unlike us, God is somehow both the
most powerful and the most merciful,
perfect in his display of each.
We see God’s gracious might high-
Praise be to the lighted in several ways in this story
Lord, the God of about John the Baptist’s birth and
early days. In fact, this theme of gra-
Israel, because he has cious might is hidden in plain sight for
come to his people us English readers. We learn that Eliz-
and redeemed them. abeth wants to name the boy John in
LUKE 1:68 keeping with the message that Gabriel
gave to Zechariah (Luke 1:13). Those
around her are surprised; this didn’t
cohere with the custom of naming a
child after someone in the family. So

62
 DECEMBER
21

The idea of God showing mercy

is linked to the idea of God’s people
being in sin. Like their ancestors who
received similar prophecies (1 Sam.
2:10; Mic. 7:20; Ezek. 16:60), they
deserve punishment but they receive
an outpouring of grace.
Why does God do this? So we can
serve him. This is a gift so that we
might truly experience “God with us.”
The Song of Zechariah promises for-
why John (Yohanan in Hebrew)? It giveness of our sins and illumination
means “God is gracious,” and this boy to guide us on the “path of peace.” As
will proclaim God’s gracious works on Luke continues his gospel, he will
behalf of the whole world. return to these themes many times,
Zechariah has been unable to highlighting how the coming of the
speak since the day he learned his Messiah ushers in restoration and
wife would have a child. But as soon as justice—true and lasting peace.
he writes the boy’s name, his speech
is restored, and he erupts in praise.
Through this sign, the people know
this boy is special. They ask one
another, What will he be?
But Zechariah casts their gaze in
the right direction. Yes, the boy has Meditate on Luke 1:57–80.
a special role, but the Lord is to be
praised. The powerful Lord of all “will
come to us,” Zechariah says, and will Where in this passage do
be in the midst of his people. you see the mighty power
But the Lord’s display of power of God? Where do you see
will not be oppressive. Instead, it will the mercy and grace of
be liberative. The Lord has “raised God? Pray, expressing your
up a horn of salvation” in order to response to God.
“show mercy to our ancestors” and
to “rescue us.”

63
Read Matthew 1:18–25

Unfather
Christmas
J. D. PEABODY

J oseph’s biggest claim to fame is

who he wasn’t. We know him as
“not the real dad” of Jesus. Mat-
thew emphasizes how little Joseph had
to do with the unfolding redemption
story, from Mary’s pregnancy to the
location of Christ’s birth to the events
that led to the family’s flight into Egypt.
Scripture also renders Joseph con-
And he gave him spicuously silent. He utters not one
the name Jesus. recorded word. As a result, Joseph
is often either glossed over or is the
M AT T H E W 1 : 2 5
subject of our conjecture. We want to
know more. Yet perhaps Joseph’s non-
contribution is the very thing God
would have us remember.
This man’s most significant role is
his apparent lack of one. His dimin-
ished involvement encapsulates a
central tenet of the gospel: Salvation

64
 DECEMBER
22

belongs to God alone. Joseph’s story orders. It was a declaration. The man
reminds us we are not the orches- who says nothing speaks loudly here.
trators of our own rescue. The angel In his helplessness, when his world
didn’t tell Joseph, “Here’s what God went sideways, Joseph’s response was
wants, so now go make it happen.” Jesus. God saves.
He said, essentially, “Here’s what God As events unfolded over which he
has made happen, and here’s how to had little control, Joseph could per-
receive that truth.” sonalize the words of the prophet:
It would have been understandable Immanuel. God is with me. And when
for Joseph to resent life not unfold- he would soon face such peril that he
ing as he’d expected. But rather than and his family would have to run for
focus on all he was being asked to give their lives, Joseph carried the truth in
up, Joseph made room for a greater his arms. Jesus. God saves. Immanuel.
reality: This child was the Promised God goes with us.
One, the key to God’s redemption of Though the space allotted to
the whole world. And if Jesus was Joseph in the narrative is small,
truly good news for all people, that maybe that’s a good thing. In Joseph,
included him. The bigger plan for we can see our own smallness and
humanity also meant salvation for remember that salvation belongs to
him personally. the Savior who is with us to the end.
So it’s worth noting that Joseph’s
silence is broken with a single word.
He’s not quoted directly, but we’re
told he spoke it, and the word was
Jesus. Joseph alone had the honor of
giving the child a name that means Reflect on Matthew 1:18–25.
“God saves.”
Matthew links this name with the
text in Isaiah identifying the Messiah How does Joseph’s act of
as Immanuel—God with us. Jesus and naming Jesus speak to you?
Immanuel are virtually interchange- What do you imagine this
able names; God’s presence makes our name meant to Joseph as he
salvation possible, and our salvation took care of the infant Jesus?
allows us to stand in his presence.
For Joseph, assigning this name
was more than following the angel’s

65
Read Luke 2:1–21

A Flock of
Shepherds
J. D. PEABODY

W hen my wife, Karin, was

in preschool, she played a
miniature Mary in a living
Nativity scene. While it was an ador-
able idea, the reality of having live ani-
mals stand next to a three-year-old
proved terrifying for her. She cried
hysterically, wanting no part of the
whole thing. To console her, her father
stepped into the scene and lay down
on the ground between her and the
beasts, forming a human barricade
so that his daughter felt secure. He
And there were covered himself entirely with straw
shepherds living out so visitors to the living Nativity were
none the wiser.
in the fields nearby, It’s a striking image of what shep-
keeping watch over herding is all about. In Luke 2, the
their flocks at night. shepherds are “keeping watch over
LUKE 2:8 their flocks at night”—highlighting
the very real dangers of darkness.
It was when thieves and predators
posed the greatest threat. So the shep-
herds placed themselves in harm’s
way, protecting their sheep with their
very lives.

66
 DECEMBER
23
with the oil of joy. He showed them
goodness and mercy that would no
doubt stay with them all the days of
their life.
I need that kind of care. As a pas-
tor, I’m grateful for this reminder that
shepherds are also part of the flock.
I’m thankful for a Savior who knows
his skittish sheep well, who laid his life
all the way down in the hay, placing
himself between us and every danger.
But in Luke’s account of Jesus’ And I’m grateful that when our
birth, the shepherds also turn out to anxious souls need tending, the Lord
be sheep. That first Christmas, the still speaks the word of peace on earth
Lord revealed himself as the Good in the recognizable voice of our Good
Shepherd in the story, caring for the Shepherd. That is indeed good news
shepherds themselves as part of his of great joy for all the people.
own flock.
Consider how much God’s atten-
tion to the shepherds resembles
David’s description of God as a shep-
herd in Psalm 23. God supplied the
shepherds’ need—a need they may
not have even articulated. He qui-
eted their souls through the angel’s Contemplate Luke 2:1–21.
words: “Do not be afraid.” He led them Optional: Also read Psalm 23
on paths of righteousness straight to and John 10:2–4, 11, 14.
the manger. He showed he was with
them in the most humble and relat-
able of ways: as a baby in a manger. He How do you see God’s care—
restored their souls with a message of and God’s character—in the
hope and belonging—a message that account of the shepherds?
turned out exactly “as they had been What does this emphasize
told.” He filled their cup to overflow- for you about Jesus?
ing with praise “for all the things they
had heard and seen.” He not only met
their need; he anointed their heads

67
Read Luke 2:22–40

Seeing Jesus,They Knew

K R I S T I E A N YA B W I L E

P arenting is hard, and first-time

parenting brings an added
weight of difficulty. Everything
deliverance of Israel, and entering
the temple courts, he experienced a
first. In that moment, God fulfilled
is new—from feeling those first flutters his promise that Simeon would live
of life in the womb to holding and see- to see the Messiah. Seeing the infant
ing your child for the first time to the Jesus, he knew.
first bath, first feedings, first words, And Simeon didn’t just see him—
first steps. There are so many firsts! Simeon held him. In that moment,
Imagine what it was like for Joseph Simeon tangibly understood that
and Mary, traveling with their new- God’s salvation foretold by the proph-
born from Bethlehem to Jerusalem. ets would be not only global in scale
The trip would’ve taken a few hours on but also intimate and personal. Sal-
foot. In faithful obedience, they trav- vation itself was embodied in the coo-
eled for the first time as brand-new ing and wiggling infant in his arms.
parents, participating in the custom As Simeon worshiped and spoke of
of dedicating themselves and their God’s salvation, Mary and Joseph
child back to God. marveled, likely remembering the
All went according to custom angels’ instruction that they should
until the righteous and devout Sim- name their child Jesus, a name that
eon arrived. He’d been waiting for the spoke of God’s salvation.

68
CHRISTMAS EVE | DECEMBER
24

69
69
For my eyes have seen
your salvation, which
you have prepared in
the sight of all nations.
LUKE 2:30–31

While Simeon spoke to Mary, Anna

came up to them and confirmed Sim-
eon’s prophetic song of worship by
praising God herself. For decades,
Anna’s entire life had centered on
worshiping God, praying, and fasting.
Seeing Jesus, Anna knew. She knew
this was the child they’d been awaiting
for the redemption of God’s people, so
she spoke of Jesus to all who would lis-
ten. The promised light for the nations
had arrived. Ponder Luke 2:22–40.
In Mary and Joseph, in Simeon and
Anna, we see snapshots of what devo- What’s most compelling
tion to God and righteous living looks to you about the stories of
like. We see obedience and faith, disci- Simeon and Anna? How
pline and dedication, anticipation and does their example—and
worship. They saw Immanuel. They that of Mary and Joseph—
held Immanuel. They knew Imman- encourage and inspire you
uel. They spoke of Immanuel. this Christmas Eve?
As we celebrate Immanuel this
Advent, let’s walk in faithful obe-
dience like Mary and Joseph. Let’s
practice being devoted, upright, and
worshipful like Simeon. Let’s pray,
fast, and speak of Jesus to all who will
hear like Anna. There is redemption
in no other name.

70
 DECEMBER

25
C H R I S T M A S D AY

For to us a child is born, to us a son is given, and the

government will be on his shoulders. And he will be called
Wonderful Counselor, Mighty God, Everlasting Father,
Prince of Peace. Of the greatness of his government and peace
there will be no end. He will reign on David’s throne and over
his kingdom, establishing and upholding it with justice and
righteousness from that time on and forever.
I S A I A H 9 : 6–7

Read Isaiah 7:14 and 9:1–7 Celebrate Jesus’ birth with joy.
J

ADVENT 2022 71
72 C H R I S T I A N I T Y T O D AY
ADVENT 2022 73
Read Matthew 2:1–12 and Isaiah 49:6; 60:3

T hroughout history, humans

have looked up to the night
sky to search for signs from

Light of above. That proclivity has led many

to worship the stars and celestial bod-

the World, ies. In Genesis 1, the terms sun and

moon are not used; they are instead

Hope of the described as the greater and lesser

lights (v. 16), likely to avoid the names

Nations commonly evoked in idol worship in

the ancient Near East.
Yet God would soon use that same
R A S O O L B E R RY human search for signs in the stars to
reveal his covenant: He commanded
Abraham to look up and witness the

74
 E P I P H A N Y | J A N UA RY
6
When they saw the star, they what was to come: “I will make you as
were overjoyed. On coming a light for the nations, that my salva-
tion may reach to the end of the earth”
to the house, they saw the (49:6, ESV). The “lesser light” of the
child . . . and they bowed star pointed the Magi to the “greater
down and worshiped him. light” in the little town of Bethle-
M AT T H E W 2 : 1 0 – 1 1 hem, bright enough to enlighten the
nations. The light came into the world,
and the darkness did not conquer it.
The light of the Epiphany—the
innumerable stars, foreshadowing the appearance of God in the arrival of
blessing of his progeny to the nations. Jesus—continues to offer hope to all
Hundreds of years later, however, nations groping in the dark for divine
when the children of Abraham were truth. And as the Magi show us, this
exiled to Babylon, it appeared that the is news too good to keep to ourselves!
darkness of the nations had devoured These wise men from the East continue
the light. Hope appeared to be lost. to teach us that we too must travel far
But in Matthew 2, we find an unex- and wide to share the news that Jesus is
pected redemptive reversal! We meet the Light of the World and the hope of
the Magi—from an elite class known the nations. As Scripture tells us: “You
for astrology (and idolatry) and likely are a chosen people, a royal priesthood,
from the same region where God’s a holy nation, God’s special possession,
people had been exiled—whose study that you may declare the praises of him
of the skies led them to faith in the who called you out of darkness into his
promise of Abraham. Had the stories wonderful light” (1 Pet. 2:9).
passed down from Daniel and the exiles
in Babylon finally come to pass? Likely
venturing on the same 900-mile jour-
ney from ancient Babylon to Jeru- Reflect on Matthew 2:1–12
salem that the returning exiles had and Isaiah 49:6; 60:3.
made so many years before, the Magi
sought an answer to a single question:
“Where is the one who has been born What does the visit of the
king of the Jews?” Magi reveal about Jesus’
Their inquiry revealed a deep spir- identity and purpose? How
itual yearning: “We saw his star . . . is the Spirit prompting you
and have come to worship him.” Their to respond to Jesus, the
journey was a fulfillment of Isaiah’s Light of the World?
prophetic vision and a foretaste of

75
CONTRIBUTORS

ALICIA AKINS is a graduate student in biblical studies at Reformed

Theological Seminary in Washington, DC, and the author of Invitations
to Abundance.

KRISTIE ANYABWILE is the author of Literarily: How Understanding Bible

Genres Transforms Bible Study and the editor of His Testimonies, My Heritage.

CAROLYN ARENDS is a recording artist, an author, and the director of

education for Renovaré. Her most recent album is In the Morning.

RASOOL BERRY serves as teaching pastor at The Bridge Church in Brooklyn,

New York. He is also the host of the Where Ya From? podcast.

CRAIG L. BLOMBERG is distinguished professor emeritus of New Testament

at Denver Seminary and the author of numerous books, including his Matthew
commentary and Interpreting the Parables.

MARLENA GRAVES is professor of spiritual formation at Northeastern

Seminary. She is the author of several books, including The Way Up Is Down.

KELLY M. KAPIC is a theologian at Covenant College and the author or

editor of numerous books, including Embodied Hope and You’re Only Human.

JAY Y. KIM serves as lead pastor at WestGate Church. He’s the author of
Analog Church and Analog Christian and lives in Silicon Valley with his family.

76
GLENN PACKIAM is the lead pastor of Rockharbor Church in Costa Mesa,
California. He’s the author of The Resilient Pastor and coauthor of The
Intentional Year.

J. D. PEABODY pastors New Day Church in Federal Way, Washington, and
is the author of Perfectly Suited: The Armor of God for the Anxious Mind.

MADISON N. PIERCE is associate professor of New Testament at Western

Theological Seminary. Her books include Divine Discourse in the Epistle to
the Hebrews.

ADRIEL SANCHEZ is pastor of North Park Presbyterian Church in San

Diego and the host of Core Christianity, a Q&A radio broadcast and podcast.

SARAH SHIN is a doctoral student in systematic theology at the University

of Aberdeen, Scotland. She is the author of Beyond Colorblind: Redeeming
Our Ethnic Journey.

BETH STOVELL teaches Old Testament at Ambrose Seminary. She is the

coeditor of Theodicy and Hope in the Book of the Twelve and the author of
the forthcoming commentaries Minor Prophets I and II.

JEREMY TREAT is a pastor at Reality LA and an adjunct professor at Biola

University. He is the author of Seek First and The Crucified King.

DORENA WILLIAMSON is a church planter, speaker, and the author of

ColorFull, The Celebration Place, Crowned with Glory, and Brown Baby Jesus.

77
GUIDE

Ideas for Families THROUGHOUT ADVENT

◆ With teens or preteens, read and

discuss the devotions together each
evening. With younger kids, focus
on just the Scripture passages and
reflection prompts.

◆ Begin a family journal for Advent. At the

top of each page, write, “Jesus is . . . ”
After reading and discussing the day’s
passage, invite family members to
write a phrase or sentence or doodle an
image to record their ideas about Jesus.

ANY TIME DURING ADVENT

◆ Put a simple puzzle together as a

family without using a picture of the
puzzle’s completed image. Afterward,
discuss how seeing parts of the puzzle
come together helped you see the big
picture more clearly. Discuss how the
Bible’s promises help us develop a fuller
picture of who Jesus is.

◆ Play Who Am I? (also called 20

Questions) as a family. Discuss how the
more we learn, the easier it is to identify
or recognize someone. Talk about how
Scripture’s promises about Jesus help
us understand his identity.

78
 WEEK 1: MIGHTY GOD WEEK 3: LIGHT OF THE WORLD

◆ Look together at baby pictures of each ◆ Go stargazing or look online at pictures

family member. Discuss the limitations from NASA’s James Webb Space
and abilities of a human newborn. Explore Telescope. Discuss how light breaks
how amazing it is that Jesus—the Mighty through darkness—and how Jesus is
God—was born as a human infant. like a light to us, shining even during
dark times.
◆ Use Legos, building blocks, or other craft
supplies to create a castle. Talk together ◆ Talk together about sharing the light of
about the eternal kingdom and reign of Jesus with others. Purchase glowsticks
God using ideas in Revelation 21:1–4. together and create tags with a simple
message your children want to share,
like “Jesus is the Light of the World.
WEEK 2: PRINCE OF PEACE Jesus loves you!” Then walk or drive to
nearby homes to give them to friends
◆ Create placemats to use during Advent and neighbors.
by coloring maps of the world. Discuss
the idea that Jesus’ peace and the
salvation he offers are for the whole WEEK 4: IMMANUEL
world—for people of all nations,
languages, and cultures. ◆ As you walk through the stories and
experiences of people in the Nativity,
◆ Invite everyone to name injustices, bring their experiences to life by
wrongs, sorrows, fears, or instances of discussing these questions together:
violence in the world today that they What do you imagine this person felt,
long for Jesus to put right. Write them on thought, or wondered? How do you
pieces of construction paper. Together, imagine you’d react if you were in their
tear those papers up, then glue the place? Why?
pieces together (text side down) in the
shape of a cross to represent the ultimate ◆ Make simple yarn or bead bracelets
peace Jesus will bring. together and wear them daily during
the week. Encourage your kids to
remember this truth every time they see
it: God is with us, right here, right now.

79
 GUIDE

Ideas for Groups

THROUGHOUT ADVENT WEEK 2: PRINCE OF PEACE

◆ To use this resource with your Bible ◆ Compare and contrast our common,
study group, encourage members often-limited understanding of peace
to read the daily Scripture passages, with the expansive vision of shalom
devotions, and reflection prompts. in Isaiah’s promises and other parts of
When you gather, select several of Scripture. Optional: Create a collage
the week’s Scripture passages and together by writing words and pasting
reflection questions to guide your images from magazines onto a
discussion. posterboard to represent the holistic
nature of shalom.
◆ Print out the libretto of Handel’s
Messiah. Select portions to read aloud
and listen to parts of the music that WEEK 3: LIGHT OF THE WORLD
emphasize the week’s theme.
◆ Darken the room, then have each
person light a candle as you each read
WEEK 1: MIGHTY GOD aloud a key passage or verse from this
week’s assigned Scripture passages. As
◆ Play an identity game: Have everyone you read and listen, focus on prayerfully
anonymously write down a little-known contemplating Jesus’ identity as the
fact about themselves. Collect and read Light of the World.
the answers, then take turns guessing
who said what. Keep going until
everyone has been guessed. Discuss the WEEK 4: IMMANUEL
goal of coming to know Jesus—whom
you already know and love—even more ◆ Think through all the different people
deeply during Advent. involved in the Nativity events, then
invite everyone in the group to share
who they relate to most and why.
Prompt group members to focus
primarily on how their spiritual journey
may resonate with one of the scenes or
experiences in Scripture.

80
For to us a child is born . . .
ISAIAH 9:6

C H R I S T I A N I T Y T O D AY