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J. I. Packer on the Incarnation

It is our shame and disgrace today that so many Christians–I will be more specific: so many of the soundest and most orthodox Christians–go through this world in the spirit of the priest and the Levite in our Lord’s parable, seeing human needs all around them, but (after a pious wish, and perhaps a prayer, that God might meet those needs) averting their eyes and passing by on the other side. That is not the Christmas spirit. Nor is it the spirit of those Christians–alas, they are many–whose ambition in life seems limited to building a nice middle-class Christian home, and making nice middle-class Christian friends, and bringing up their children in nice middle-class Christian ways, and who leave the submiddle-class sections of the community, Christian and non-Christian, to get on by themselves.

The Christmas spirit does not shine out in the Christian snob. For the Christmas spirit is the spirit of those who, like their Master, live their whole lives on the principle of making themselves poor–spending and being spent–to enrich their fellow humans, giving time, trouble, care and concern, to do good to others–and not just their own friends–in whatever way there seems need.

There are not as many who show this spirit as their should be. If God in mercy revives us, one of the things he will do will be to work more of this spirit in our hearts and lives. If we desire spiritual quickening for ourselves individually, one step we should take is to seek to cultivate this spirit. “You know the grace of our Lord Jesus Christ, than though he was rich, yet for our sakes he became poor, so that you through his poverty might become rich” (2 Cor 8:9). “Your attitude should be the same as that of Christ Jesus” (Phil 2:5). “I will run the way of thy commandments, when thou shalt enlarge my heart” (Ps 119:32 KJV).

–J. I. Packer, Knowing God, p. 64, emphasis unchanged

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J. I. Packer on the Incarnation

We talk glibly of the “Christmas spirit,” rarely meaning more by this than sentimental jollity on a family basis. But what we have said makes it clear that the phrase should in fact carry a tremendous weight of meaning. It ought to mean the reproducing in human lives of the temper of him who for our sakes became poor at the first Christmas. And the Christmas spirit itself ought to be the mark of every Christian all the year round.

-J. I. Packer, Knowing God, p. 63

J. I. Packer on the Incarnation

We see now what it meant for the Son of God to empty himself and become poor. It meant laying aside of glory; a voluntary restraint of power; an acceptance of hardship, isolation, ill-treatment, malice and misunderstanding; finally, a death that involved such agony–spiritual even more than physical–that his mind nearly broke under the prospect of it. (See Lk 12:50 and the Gethsemane story.) It meant love to the uttermost for unlovely human beings, that they through his poverty might become rich. The Christmas message is that there is hope for a ruined humanity–hope of pardon, hope of peace with God, hope of glory–because at the Father’s will Jesus Christ became poor and was born in a stable so that thirty years later he might hang on a cross. It is the most wonderful message that the world has ever heard, or will hear.

–J. I. Packer, Knowing God, p. 63

J. I. Packer on the Incarnation

“‘Tis mystery all! The Immortal dies,” wrote Wesley; but there is no comparable mystery in the Immortal’s resurrection. And if the immortal Son of God did really submit to taste death, it is not strange that such a death should have saving significance for a doomed race. Once we grant that Jesus was divine, it becomes unreasonable to find difficulty in any of this; it is all a piece and hangs together completely. The Incarnation is in itself an unfathomable mystery, but it makes sense of everything else that the New Testament contains.

–J. I. Packer, Knowing God, p. 54

J. I. Packer on the Incarnation

Here are two mysteries for the price of one–the plurality of persons within the unity of God, and the union of Godhead and manhood in the person of Jesus. 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” (Jn 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. And there was no illusion or deception in this: the babyhood of the Son of God was a reality. 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, p. 53

J. I. Packer on the Incarnation

…the real difficulty, the supreme mystery with which the gospel confronts us, does not lie here at all. It lies not in the Good Friday message of atonement, nor in the Easter message of resurrection, but in the Christmas message of the 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 reace, and that he took humanity without loss of deity, so that Jesus of Nazareth was as truly and fully divine as he was human.

–J. I. Packer, Knowing God, p. 53

C.S. Lewis on the Incarnation

Or one may think of a diver, first reducing himself to nakedness, then glancing in mid-air, then gone with a splash, vanished, rushing down through the green and warm water into black and cold water, down through increasing pressure into the death-like region of ooze and slime and old decay; then up again, back to colour and light, his lungs almost bursting, till suddenly he breaks surface again, holding in his hand the dripping, precious thing that he went down to recover. He and it are both coloured now that they have come up into the light: down below, where it lay colourless in the dark, he lost his colour too.

–C. S. Lewis, Miracles, p. 401 in the Signature Classics