Pentecost and the Church (4)

The distinctive, constant, basic ministry of the Holy Spirit under the new covenant is so to mediate Christ’s presence to believers—that is, to give them the knowledge of his presence with them as their Sayiour, Lord, and God—that three things keep happening.

First, personal fellowship with Jesus . . . becomes a reality of experience, even though Jesus is now not here on earth in bodily form, but is enthroned in heaven’s glory.

Second, personal transformation of character into Jesus’ likeness starts to take place as, looking to Jesus, their model, for strength, believers worship and adore him and learn to lay out and, indeed, lay down their lives for him and for others.

Third, the Spirit-given certainty of being loved, redeemed, and adopted through Christ into the Father’s family, so as to be “heirs of God and fellow heirs with Christ” (Romans 8:17), makes gratitude, delight, hope, and confidence—in a word, assurance—blossom in believers’ hearts.

By these phenomena of experience, Spirit-given knowledge of Christ’s presence . . . shows itself.

—J. I. Packer, Keep in Step with the Spirit, 49

Pentecost and the Church (3)

The Spirit makes known the personal presence in and with the Christian and the church of the risen, reigning Saviour, the Jesus of history, who is the Christ of faith. Scripture shows . . . that since the Pentecost of Acts 2 this, essentially, is what the Spirit is doing all the time as He empowers, enables, purges, and leads generation after generation of sinners to face the reality of God. And He does it in order that Christ may be known, loved, trusted, honored and praised, which is the Spirit’s aim and purpose throughout as it is the aim and purpose of God the Father, too. This is what, in the last analysis, the Spirit’s new covenant ministry is all about.

—J. I. Packer, Keep in Step with the Spirit, 47

Revelation and Response (16)

Worship in the Bible is the due response of rational creatures to the self-revelation of their Creator. It is an honoring and glorifying of God by gratefully offering back to Him all the good gifts, and all the knowledge of His greatness and graciousness, that He has given. It involves praising Him for what He is, thanking Him for what He has done, desiring Him to get Himself more glory by further acts of mercy, judgment, and power, and trusting Him with our concern for our own and others’ well-being.

—J. I. Packer, Concise Theology, 98-99

Emmanuel! (15)

The supreme mystery with which the gospel confronts us, [lies] in the Christmas message of Incarnation.

The really staggering Christian claim is that Jesus of Nazareth was God made man. . . determining human destiny, . . . and that He took humanity without loss of deity, so that Jesus of Nazareth was as truly and fully divine as He was human.

. . . . It is here, in the thing that happened at the first Christmas, that the profoundest and most unfathomable depths of the Christian revelation lie.

‘The Word became flesh’ (John 1:14); God became man; the divine Son became a Jew; the Almighty appeared on earth as a helpless human baby, unable to do more than lie and stare and wriggle and make noises, needing to be fed and changed and taught to talk like any other child.

. . . . The more you think about it, the more staggering it gets. Nothing in fiction is so fantastic as is this truth of the Incarnation.

—J.I. Packer, Knowing God, 53

Another Comforter

Think of it this way. It is as if the Spirit stands behind us, throwing light over our shoulder, on Jesus, who stands facing us. The Spirit’s message is never, “Look at Me; listen to Me; come to Me; get to know Me,” but always, “Look at Him, and see His glory; listen to Him, and hear His word; go to Him, and have life; get to know Him, and taste His gift of joy and peace.” The Spirit, we might say, is the matchmaker, the celestial marriage broker, whose role it is to bring us and Christ together and ensure that we stay together.

—J. I. Packer, Keep in Step with the Spirit, 66

The Mystery of the Incarnation

The real difficulty, the supreme mystery with which the gospel confronts us, does not lie in the Good Friday message of atonement, nor in the Easter message of resurrection, but in the Christmas message of Incarnation.

The really staggering Christian claim is that Jesus of Nazareth was God made man—that the second person of the Godhead became the ‘second man’ (1 Cor. 15:47), determining human destiny, the second representative head of the race, and that He took humanity without loss of deity, so that Jesus of Nazareth was as truly and fully divine as He was human.

‘The Word became flesh’ (John 1:14); God became man; the divine Son became a Jew; the Almighty appeared on earth as a helpless human baby, unable to do more than lie and stare and wriggle and make noises, needing to be fed and changed and taught to talk like any other child.

The more you think about it, the more staggering it gets. Nothing in fiction is so fantastic as is this truth of the Incarnation.

—J. I. Packer, Knowing God, 53