Posts that reference the book of 2 Corinthians

2 Cor

Glory to Glory

And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit. 2 Corinthians 3:18

Over the past three weeks, we’ve explored what it means to be a new creation in Christ—how “the old has gone,” “the new has come,” and how we’re “transformed by the renewing of our minds.” Today, we turn to another powerful image of transformation found in 2 Corinthians 3:18, where Paul describes our ongoing journey of becoming more like Christ as moving “from glory to glory.”

This verse follows Paul’s discussion of Moses, whose face reflected God’s glory so brightly after being in His presence that he had to wear a veil. Paul contrasts this temporary, reflected glory with the permanent, transformative glory we experience in Christ. Unlike Moses, we approach God “with unveiled faces”—with direct, unhindered access to His presence. And as we “contemplate” or “behold” the Lord’s glory, something remarkable happens: we are “transformed into his image with ever-increasing glory.”

The word Paul uses for “transformed” is again metamorphoō—the same word he uses in Romans 12:2 and the same root from which we get “metamorphosis.” This isn’t superficial change but profound transformation that alters our very nature. What’s striking here is the mechanism of this transformation: beholding leads to becoming. As we fix our gaze on Christ—contemplating His character, meditating on His words, reflecting on His actions—we gradually take on His likeness.

Notice that this transformation happens “with ever-increasing glory” or “from glory to glory” (as some translations render it). This reveals the progressive nature of our transformation. Unlike the instantaneous positional change that occurs when we become new creations in Christ, our experiential transformation unfolds over time. It’s not a single event but a lifelong journey of becoming more like the One we behold.

This progressive transformation explains the tension many of us feel between who we are positionally in Christ and who we are experientially in daily life. We are already new creations, yet we’re still being transformed. We already bear Christ’s image, yet we’re still growing into His likeness. This isn’t a contradiction but the natural progression of spiritual growth—like a seed that contains the full genetic code of the mature plant yet must develop over time.

Paul is careful to note that this transformation “comes from the Lord, who is the Spirit.” Our transformation isn’t self-improvement or moral reformation but the supernatural work of the Holy Spirit. We participate by beholding Christ and yielding to the Spirit, but the power for transformation comes from God Himself. This is why spiritual disciplines like prayer, Scripture meditation, and worship are so vital—not because they earn us anything but because they position us to behold Christ and receive the Spirit’s transforming work.

How do we participate in this “glory to glory” transformation? Here are some practical steps:

Prioritize beholding Christ. Since transformation comes through contemplation, make spending time in Christ’s presence your highest priority. This includes Scripture reading focused on Jesus’ words and actions, prayer that involves listening as well as speaking, and worship that fixes your attention on His character and work.
Practice spiritual rhythms. Establish regular patterns that keep you engaged with God’s presence. This might include daily quiet times, weekly Sabbath rest, monthly retreats, or annual spiritual inventories. Consistency matters more than intensity in long-term transformation.
Lean into resistance. Transformation often accelerates during seasons of challenge or suffering. Rather than merely enduring difficult times, approach them as opportunities for deeper conformity to Christ’s image. Ask, “How might God be using this situation to make me more like Jesus?”

The journey “from glory to glory” isn’t always linear or predictable. We experience seasons of rapid growth and seasons of apparent stagnation. We have breakthrough moments and backsliding moments. But through it all, the Spirit continues His transforming work as we keep our gaze fixed on Christ. The trajectory matters more than the pace.

As we conclude our series on becoming new creations, we’re reminded that transformation is both a completed reality and an ongoing process. Positionally, we are already new creations in Christ—the old has gone, the new has come. Experientially, we are being transformed day by day, from one degree of glory to another. Both truths are essential. We don’t strive to become what we’re not; we grow into who we already are in Christ.

The journey of transformation continues throughout our earthly lives and will be completed when we see Christ face to face. As John writes, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2). Until that day, we continue beholding and becoming, moving from glory to glory, being transformed into the image of the One we love.

A Transformed Mind

By Paula Wiseman Leave a Comment

Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. Romans 12:2

In our journey of becoming new creations, we’ve explored how “the old has gone” and “the new has come.” But how does this transformation actually happen in our daily lives? Paul addresses this question directly in Romans 12:2, revealing that the primary battlefield for transformation is our mind. The renewal of our thinking is not just one aspect of becoming a new creation—it’s the essential pathway through which our new identity expresses itself in practical living.

The word Paul uses for “transformed” (metamorphoō) is the same root from which we get “metamorphosis”—the process by which a caterpillar becomes a butterfly. This isn’t superficial change but profound transformation that alters our very nature. What’s remarkable is that Paul connects this deep transformation not to mystical experiences or dramatic interventions but to something seemingly ordinary: the renewing of our minds.

Our minds—our thoughts, beliefs, values, and perspectives—shape everything about how we experience and interact with the world. Before Christ, our minds were conformed to “the pattern of this world” (literally, “this age”). We absorbed the values, priorities, and assumptions of the fallen world system around us. Even after becoming new creations positionally, our thinking patterns don’t automatically change. We must actively participate in renewing our minds to align with our new identity in Christ.

This renewal isn’t merely adopting a more positive outlook or practicing better thinking techniques. It’s a fundamental reorientation of our entire mental framework according to God’s truth rather than the world’s patterns. It involves replacing lies with truth, worldly values with kingdom values, and self-centered thinking with Christ-centered thinking. This renewal doesn’t happen instantly but progressively as we intentionally expose our minds to God’s truth and allow it to reshape our thinking.

Notice the connection Paul makes between mind renewal and discerning God’s will. As our minds are renewed, we develop spiritual discernment—the ability to recognize and embrace God’s good, pleasing, and perfect will. Many Christians struggle to know God’s will because they’re trying to discern it through minds still largely conformed to worldly patterns. The renewed mind doesn’t just think different thoughts; it thinks from a different source and toward a different purpose.

How do we participate in this mind-renewing transformation? Here are some practical steps:

Identify worldly thought patterns. Begin by becoming aware of how your thinking has been shaped by the world. What assumptions, values, or beliefs do you hold that reflect the pattern of this age rather than God’s truth? Common areas include views on success, security, identity, happiness, and purpose.
Immerse yourself in Scripture. The primary tool for mind renewal is God’s Word. Develop a consistent practice of not just reading but meditating on Scripture—allowing it to challenge your assumptions and reshape your thinking. Focus especially on passages that reveal who you are in Christ and how the kingdom of God operates.
Practice thought capture. In 2 Corinthians 10:5, Paul speaks of “taking captive every thought to make it obedient to Christ.” When you notice thoughts that don’t align with your new identity or God’s truth, consciously replace them with biblical truth. This might involve creating specific “truth statements” to counter common lies.
Curate your mental inputs. What we consistently put into our minds shapes our thinking. Evaluate your media consumption, conversations, and influences. Do they reinforce worldly patterns or contribute to renewal? Be intentional about filling your mind with content that aligns with God’s truth.
Engage in community renewal. Mind renewal isn’t just an individual process. We need others who can help us identify blind spots in our thinking and reinforce biblical truth. Seek relationships with believers who will speak truth and challenge worldly thinking patterns.

The renewal of our minds is both a decisive break with old patterns and an ongoing process. Like physical exercise, it requires consistent practice over time. Some days we’ll feel the struggle more intensely than others. But as we persist in this renewal, we’ll experience increasing alignment between our positional reality as new creations and our daily experience. Our thoughts, emotions, desires, and actions will increasingly reflect who we truly are in Christ.

As we continue our series on becoming new creations, we’re discovering that transformation isn’t primarily about behavior modification but about identity realization. We don’t strive to become something we’re not; we grow into who we already are in Christ. Next week, we’ll explore 2 Corinthians 3:18 and what it means to be transformed “from glory to glory”—examining the progressive nature of transformation and how to persevere in the journey of becoming like Christ.

Our New Identity

By Paula Wiseman Leave a Comment

Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new has come! 2 Corinthians 5:17

Last week, we explored the first half of this powerful verse—”the old has gone”—and considered what it means to release our former identity apart from Christ. But Paul doesn’t leave us with just the removal of the old; he immediately declares the arrival of something new. “The new has come!” This isn’t merely the absence of something negative but the presence of something wonderfully positive. The Christian life isn’t defined primarily by what we no longer are but by what we have become in Christ.

The Greek word for “new” here (kainos) doesn’t simply mean new in time or sequence but new in quality and nature—something fresh, unprecedented, and superior to what came before. This newness isn’t a slight improvement or a minor upgrade; it’s an entirely different kind of existence. Just as a butterfly isn’t merely a better caterpillar but a transformed creature with a new identity and capabilities, so we in Christ aren’t just improved versions of our old selves but new creations altogether.

What exactly is this “new” that has come? It encompasses our reconciled relationship with God, our new identity as children of God, our freedom from sin’s power, our access to the Holy Spirit’s presence and power, our inclusion in the body of Christ, and our eternal destiny. This newness touches every dimension of our being—our status before God, our self-perception, our purpose, our power source, our community, and our future.

The declaration that “the new has come” is both a statement of accomplished fact and an invitation to progressive experience. Positionally, the moment we are “in Christ,” we become new creations with a new identity and status. Yet experientially, we grow into the fullness of this new reality over time. Like Israel entering the Promised Land, we must take possession of what is already ours. The new has truly come, but we must learn to live as the new creations we already are.

This tension between the “already” and the “not yet” characterizes much of the Christian life. We are already new creations, yet we are still being renewed day by day (2 Corinthians 4:16). We have already been raised with Christ, yet we must continue to set our minds on things above (Colossians 3:1-2). We have already been freed from sin’s power, yet we must daily present ourselves to God as instruments of righteousness (Romans 6:13). The new has truly come, but we grow into its fullness through a lifelong process of transformation.

How do we live in the reality that “the new has come”? Here are some practical steps:

Practice “new creation” responses. When facing temptation or challenges, ask yourself, “How would the new me respond to this situation?” Then act accordingly, not based on old patterns but on your new identity.
Embrace spiritual disciplines. Practices like prayer, Scripture meditation, worship, and fellowship aren’t just religious activities; they’re means of aligning our experience with our new reality in Christ. Approach them as opportunities to live into your new identity.
Seek community with other “new creations.” We need others who will see us and treat us according to who we truly are in Christ, not according to our past or our struggles. Find believers who will remind you of your true identity when you forget.
Look for evidence of the new. Celebrate signs of transformation in your life, however small. Notice new desires, new responses to old triggers, new love for God and others. These are not just behavioral changes but evidence of your new nature expressing itself.

Living as a new creation isn’t about striving to become something we’re not; it’s about becoming more fully who we already are in Christ. It’s not about earning a new identity but embracing the one we’ve been freely given. The declaration that “the new has come” isn’t a goal to achieve but a reality to live from—a present truth that shapes our daily choices, relationships, and priorities.

As we continue our journey into this new year, let’s not settle for minor improvements or temporary changes. Instead, let’s embrace the radical truth that in Christ, we are truly new creations. The old patterns, identities, and bondages that once defined us have no claim on us now. We are free to live as the people God has already made us to be in Christ.

Next week, we’ll explore Romans 12:2 and what it means to be “transformed by the renewing of your mind”—examining how our thought patterns play a crucial role in experiencing the new life Christ has given us.

The Old Has Gone

By Paula Wiseman Leave a Comment

Therefore, if anyone is in Christ, the new creation has come: The old has gone… 2Corinthians 5:17a

January often brings a sense of fresh beginnings. We make resolutions, clear out closets, and imagine better versions of ourselves in the year ahead. But how often do our efforts at self-improvement fade by February? The apostle Paul offers us a radically different approach to transformation. In 2 Corinthians 5:17, he doesn’t speak of gradual improvement or self-help strategies but of something far more profound: becoming an entirely new creation where “the old has gone.”

This concept of the “old” being gone isn’t about superficial changes or minor adjustments. Paul is describing a fundamental shift in our identity and nature. The Greek word used here (parerchomai) conveys the sense of something passing away completely. It’s not that the old self is improved or renovated—it’s that it has passed away. This is revolutionary language that challenges our typical approach to personal change.

What exactly is this “old” that Paul says has gone? It encompasses our former identity apart from Christ—our self-centered orientation, our bondage to sin, our alienation from God, our way of seeing ourselves and the world. Before Christ, we lived according to the patterns of this world, driven by our own desires and subject to the consequences of our fallen nature. This old self wasn’t just behaving badly; it was fundamentally oriented away from God.

The declaration that “the old has gone” is both a statement of accomplished fact and an invitation to lived experience. Positionally, the moment we are “in Christ,” our old identity is replaced with a new one. We are no longer defined by our sin, our past, or our failures. Yet experientially, we often continue to live as if the old still has power over us. We cling to old habits, old thought patterns, and old identities even though they no longer define who we truly are.

Paul’s language here is intentionally radical because the gospel itself is radical. The good news isn’t that Jesus helps us become slightly better versions of ourselves; it’s that in Him, we become entirely new creations. The old person we once were has been crucified with Christ (Galatians 2:20). This isn’t about moral reformation but spiritual transformation—not turning over a new leaf but receiving a new life.

How do we live in the reality that “the old has gone”? Here are some practical steps:

Identify what belongs to the “old.” Take time to prayerfully consider what aspects of your life reflect your old identity rather than your new one in Christ. These might include harmful habits, destructive thought patterns, or false identities you’ve embraced.
Practice “holy forgetfulness.” While we should learn from our past, we don’t need to be defined by it. When memories of past failures arise, remind yourself that those failures belong to a person who has “gone.” You are now in Christ.
Reject false identities. Our culture constantly offers us identities based on our performance, appearance, relationships, or possessions. Consciously reject these in favor of your true identity as a new creation in Christ.
Develop “new creation” language. Begin to speak about yourself in ways that reflect your new identity. Instead of “I’ve always been an angry person,” try “As a new creation in Christ, I’m learning to respond with patience and grace.”
Create space for newness. Sometimes we need to physically remove ourselves from environments, relationships, or activities that pull us back into old patterns. What might you need to step away from to fully embrace your new identity?

The journey of letting go of the old isn’t always easy or instantaneous. We often experience a tension between what is true of us positionally in Christ and what we’re experiencing in our daily lives. But the promise of 2 Corinthians 5:17 isn’t just wishful thinking—it’s the declaration of what God has already accomplished in Christ and is now working out in us through His Spirit.

As we begin this new year, let’s not settle for minor adjustments or temporary improvements. Instead, let’s embrace the radical truth that in Christ, the old has truly gone. We don’t need to drag the weight of our past into our future. We don’t need to be defined by what we once were. In Christ, we have been set free to live as the new creations we already are.

Next week, we’ll explore the second half of this powerful verse—”the new has come”—and discover what it means to embrace and live into our new identity in Christ.

This year – specifically in these Thursday posts – I want to make a point to include applications for the things we discuss. The Word is meant to transform us so let’s make the effort to engage and change and not skim and move on. May your 2026 be a year of growth and transformation for you!

The Scandal of the Gifts

By Paula Wiseman

“Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.’ … And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.” – Matthew 2:1-2, 11

We’ve explored how the incarnation itself was scandalous—God becoming human contradicted every expectation of divinity. We’ve seen how God’s choice of shepherds as first witnesses upended social hierarchies and credibility systems. Today, we turn to our final Christmas scandal: the extravagant gifts brought by the Magi.

At first glance, expensive gifts might not seem scandalous. After all, our culture celebrates lavish giving, especially at Christmas. But looking deeper, we discover that the Magi’s gifts represent another divine stumbling block (σκανδαλίζω/skandalizō)—another way the Christmas story challenges our assumptions and invites us into a different economy altogether.

The Mysterious Magi

Before examining their gifts, let’s consider the gift-givers themselves. The Magi (often called “wise men” or traditionally “three kings”) remain somewhat mysterious figures in the biblical narrative. Matthew tells us little about them except that they came “from the east” following a star they associated with a newborn Jewish king.

Scholars believe they were likely astrologers from Persia or Babylon—practitioners of arts forbidden to the Jews. They were Gentiles, outsiders to God’s covenant with Israel. They were probably adherents of Zoroastrianism or another eastern religion, not worshippers of Yahweh.

In short, they were unlikely participants in the Messiah’s story. Their presence itself represents another scandal of inclusion—God drawing outsiders into His redemptive narrative and accepting worship from those outside the established religious system.

The Extravagant Gifts

The Magi brought three gifts: gold, frankincense, and myrrh. To appreciate the scandal of these gifts, we need to understand their significance:

1. Gold

Gold was then, as now, a symbol of wealth and royalty. It was a gift fit for a king, acknowledging Jesus’ royal status. But the scandal lies in the contrast—this “king” was born in humble circumstances to working-class parents, with no palace, throne, or royal trappings. The gold highlighted the disparity between Jesus’ true identity and His apparent circumstances.

2. Frankincense

This aromatic resin was used in temple worship, particularly in the incense offering that symbolized prayers ascending to God. It was associated with priesthood and divinity. Giving frankincense to a child suggested recognition of His divine nature—a scandalous claim about a human baby.

3. Myrrh

Perhaps the most unusual gift, myrrh was an embalming spice used in burial preparations. It foreshadowed Jesus’ death even at His birth. What new mother would welcome a gift symbolizing her child’s mortality? Yet this gift prophetically pointed to Jesus’ ultimate purpose—not just to live as God with us, but to die for us.

Together, these gifts tell the complete story of Jesus: the King (gold) who is God (frankincense) who will die (myrrh). They represent an extravagant acknowledgment of His full identity and mission.

The Scandal of Disproportionate Giving

The first scandal of these gifts is their disproportionate nature. By any conventional standard, these valuable items were inappropriate for a child in such humble circumstances:

They were impractical for a young family’s needs
They were disproportionate to the recipients’ social status
They created potential danger by drawing attention to the child
They crossed boundaries of propriety and expectation

This disproportionate giving challenges our carefully calibrated gift exchanges where we try to match value for value, ensuring no one gives too much or too little. The Magi gave without concern for reciprocity or appropriateness by conventional standards.

Their giving reflects God’s own disproportionate gift in Christ—a gift too valuable for our status, beyond our ability to reciprocate, and transcending the boundaries of what we might consider appropriate for our unworthiness.

The Scandal of Worship Through Giving

The text tells us the Magi “fell down and worshiped him” before presenting their gifts. This sequence is significant—their giving flowed from their worship. The gifts weren’t diplomatic gestures or social obligations but expressions of reverence and recognition.

This connection between worship and giving challenges our compartmentalized approach where we separate spiritual devotion from material resources. The Magi’s example suggests that authentic worship naturally overflows into generous giving.

As Jesus would later teach, “Where your treasure is, there your heart will be also” (Matthew 6:21). The Magi demonstrated this principle—their treasure followed their hearts of worship.

The Scandal of Giving to One Who Needs Nothing

Perhaps the deepest scandal is that these valuable gifts were given to the One who, as Creator, already owned everything. As the psalmist declares, “The earth is the LORD’s and the fullness thereof” (Psalm 24:1).

This apparent paradox—giving to the Owner of all things—reveals something profound about the nature of true giving. The Magi’s gifts weren’t about meeting Jesus’ material needs but about expressing recognition, honor, and devotion.

This challenges our utilitarian approach to giving, where we primarily consider what the recipient needs or can use. The highest giving may not be about utility at all but about expressing value and relationship.

The Scandal of Divine Receptivity

Equally scandalous is that God, in Christ, received these gifts. The Creator accepted created things from His creatures. The self-sufficient One allowed Himself to be the recipient of human generosity.

This divine receptivity reveals God’s willingness to enter into reciprocal relationship with us. Though He needs nothing from us, He creates space for our participation and contribution. He not only gives to us but receives from us, honoring our gifts by accepting them.

This challenges religious systems that portray God as only a giver, never a receiver—as demanding service but never being served. The Christmas story shows a God who receives gifts with the same grace with which He gives them.

The Scandal of Provision Through Extravagance

There’s a practical epilogue to the Magi’s visit that’s easy to overlook. Shortly after they departed, Joseph was warned in a dream to flee to Egypt with Mary and Jesus to escape Herod’s murderous intentions. The family became refugees, living in a foreign land until Herod’s death.

How did this working-class family afford such a journey and extended stay abroad? Many scholars believe the Magi’s extravagant gifts—especially the gold—provided the necessary resources. What seemed impractically lavish became providentially practical.

This suggests another scandal—that what appears to be wasteful extravagance in God’s economy often serves purposes we can’t initially recognize. Like Mary’s “waste” of expensive perfume on Jesus’ feet (which He defended as a beautiful act), the Magi’s lavish gifts served a divine purpose beyond human calculation.

Living with Extravagant Generosity Today

The Magi’s example challenges us to reconsider our own giving, particularly during the Christmas season:

1. Giving that flows from worship

Do our gifts express genuine devotion, or are they merely social obligations? The Magi gave because they recognized Jesus’ worth. True generosity flows not from duty but from a heart captivated by Christ’s value.

2. Giving beyond calculation

The Magi didn’t calculate the appropriateness of their gifts based on social convention or expectation of return. They gave lavishly because the recipient deserved no less. What would it look like for us to give beyond careful calculation?

3. Giving that tells the true story

The Magi’s gifts told the story of Jesus—His kingship, divinity, and sacrificial death. Our giving can similarly tell the true Christmas story rather than reinforcing cultural narratives of consumption and indulgence.

4. Giving to those who cannot repay

While the Magi gave to Christ himself, we can give to “the least of these” whom Jesus identifies as His representatives (Matthew 25:40). Giving to those who cannot reciprocate reflects the heart of God’s own giving to us.

5. Giving that involves sacrifice

The Magi traveled a great distance at significant cost to bring their gifts. Sacrificial giving—giving that costs us something—reflects the ultimate gift of Christ who “though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9).

The Ultimate Gift Exchange

The Magi’s extravagant gifts point to the ultimate gift exchange at the heart of Christmas: God gave Himself to us so that we might give ourselves to Him.

This divine gift economy operates by different principles than transactional exchanges:

It begins with God’s initiative, not our merit
It’s motivated by love, not obligation
It’s characterized by abundance, not scarcity
It’s measured by sacrifice, not market value
It’s directed toward relationship, not utility

The Magi, as outsiders to Jewish tradition, somehow grasped what many insiders missed—that the appropriate response to God’s extravagant gift is extravagant giving in return.

Beyond Christmas Consumerism

In our culture, Christmas has become synonymous with consumption and acquisition. The average American will spend over $900 on Christmas gifts this year, yet many will miss the scandal of true giving that the Magi exemplify.

The antidote to Christmas consumerism isn’t necessarily spending less (though simplicity has its place) but giving differently—giving in ways that reflect the scandal of God’s extravagant gift to us:

Giving that honors the true worth of the recipient rather than our budget constraints
Giving that expresses relationship rather than obligation
Giving that tells the true story of Christmas rather than reinforcing cultural myths
Giving that flows from worship rather than social pressure

When we embrace the scandal of extravagant giving, we participate in God’s upside-down economy where value isn’t determined by market forces but by love.

The Ongoing Scandal

The Magi’s extravagant gifts represent a scandal that continues to challenge us. Their example confronts our carefully calibrated exchanges, our utilitarian approach to giving, and our separation of spiritual devotion from material resources.

Like the other Christmas scandals we’ve explored—the scandal of incarnation and the scandal of unlikely witnesses—the scandal of extravagant gifts invites us into a different way of seeing and living. It challenges us to participate in God’s economy of abundance rather than the world’s economy of scarcity and transaction.

This Christmas, perhaps we need to let ourselves be scandalized anew by the Magi’s example. Perhaps we need to ask ourselves whether our giving—of our resources, time, attention, and ultimately ourselves—reflects the extravagant nature of God’s gift to us in Christ.

For in this divine scandal lies an invitation—an invitation to give in ways that might seem foolish by conventional standards but that align with the upside-down values of God’s kingdom. An invitation to participate in the true gift exchange at the heart of Christmas: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9).

As we conclude our series on the scandals of Christmas, may we embrace rather than evade these divine stumbling blocks. May we allow the incarnation, the unlikely witnesses, and the extravagant gifts to challenge our assumptions and transform our lives. For in these scandals, we discover not just the true meaning of Christmas but the revolutionary nature of the kingdom Christ came to establish.

In a world that has domesticated Christmas into a sentimental holiday, these scandals restore its revolutionary power. They remind us that the birth we celebrate wasn’t just a sweet nativity scene but the invasion of divine love into human history—an event that upends our values, challenges our systems, and invites us into a new way of being.

This Christmas, may we not merely commemorate a past event but participate in its ongoing reality. May we, like the Magi, bring our most valuable treasures and lay them at the feet of the One who gave everything for us. And may our lives become living gifts that tell the true story of the God who loved us enough to become one of us, to invite the overlooked to witness His work, and to receive our gifts with the same grace with which He gives His own.

Merry Christmas!

STT: Sacrifices: Connection

By Paula Wiseman

In our previous study tips, we’ve explored how to analyze individual sacrifices, compare different types of sacrifices, and trace sacrificial themes through Scripture. Today, we’ll examine how to connect Old Testament sacrificial concepts specifically to Christ’s redemptive work, seeing how He fulfills and transforms these ancient practices.

“For it is impossible for the blood of bulls and goats to take away sins… we have been sanctified through the offering of the body of Jesus Christ once for all.” – Hebrews 10:4, 10

The New Testament’s Interpretive Key

The New Testament provides the authoritative interpretation of Old Testament sacrifices, revealing that they were always pointing toward Christ. As Jesus himself said, “Everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44).

Five Connections Between Old Testament Sacrifices and Christ

When studying Old Testament sacrifices, look for these five specific connections to Christ’s work:

1. Substitution: The One for the Many

Old Testament Pattern:

The offerer laid hands on the animal’s head, symbolically transferring guilt (Leviticus 1:4)
The animal died in place of the sinner
The innocent bore the punishment deserved by the guilty

Fulfillment in Christ:

“He himself bore our sins in his body on the tree” (1 Peter 2:24)
“For our sake he made him to be sin who knew no sin” (2 Corinthians 5:21)
“Christ died for the ungodly” (Romans 5:6)

Study Question: How does Isaiah 53:4-6 connect this substitutionary concept to the coming Messiah?

2. Blood Atonement: Life Given for Life

Old Testament Pattern:

“The life of the flesh is in the blood… it is the blood that makes atonement by the life” (Leviticus 17:11)
Blood was applied to the altar, sprinkled before the veil, or placed on the mercy seat
Blood represented life given to cover sin

Fulfillment in Christ:

“In him we have redemption through his blood” (Ephesians 1:7)
“The blood of Jesus his Son cleanses us from all sin” (1 John 1:7)
“Without the shedding of blood there is no forgiveness of sins” (Hebrews 9:22)

Study Question: How does Hebrews 9:11-14 contrast the effectiveness of animal blood with Christ’s blood?

3. Perfect Offering: Without Blemish

Old Testament Pattern:

Sacrificial animals had to be “without blemish” (Leviticus 1:3, 3:1, 4:3)
Any physical defect disqualified an animal for sacrifice
This requirement emphasized the need for perfection in approaching God

Fulfillment in Christ:

Christ was “a lamb without blemish or spot” (1 Peter 1:19)
He was “holy, innocent, unstained, separated from sinners” (Hebrews 7:26)
He “offered himself without blemish to God” (Hebrews 9:14)

Study Question: How does the requirement for unblemished sacrifices illuminate the necessity of Christ’s sinless life?

4. Comprehensive Coverage: The Complete Sacrifice

Old Testament Pattern:

Different sacrifices addressed different aspects of sin and relationship with God
The Day of Atonement provided annual comprehensive cleansing
Sacrifices needed constant repetition, showing their incompleteness

Fulfillment in Christ:

“By a single offering he has perfected for all time those who are being sanctified” (Hebrews 10:14)
His sacrifice was “once for all” (Hebrews 7:27, 9:12, 10:10)
His work addresses all aspects of our alienation from God

Study Question: According to Hebrews 10:1-14, why were repeated sacrifices necessary under the old covenant, and how does Christ’s sacrifice differ?

5. Covenant Establishment: Blood of the New Covenant

Old Testament Pattern:

Covenants were ratified with sacrificial blood (Genesis 15:9-18)
Moses sprinkled “the blood of the covenant” on the people (Exodus 24:8)
Blood sealed the agreement between God and His people

Fulfillment in Christ:

“This is my blood of the covenant, which is poured out for many” (Mark 14:24)
Christ is “the mediator of a new covenant” (Hebrews 9:15)
His blood establishes a “better covenant” (Hebrews 8:6)

Study Question: How does Hebrews 9:15-22 explain the necessity of blood for covenant establishment?

Study Method: Typological Interpretation

To connect Old Testament sacrifices to Christ, practice typological interpretation:

Identify the original meaning of the sacrifice in its Old Testament context
Look for New Testament connections where this sacrifice is explicitly linked to Christ
Note both similarities and differences between the type (OT sacrifice) and antitype (Christ)
Recognize escalation – Christ always fulfills and exceeds the Old Testament type
Avoid forced connections – focus on connections the New Testament itself makes

Example: The Day of Atonement and Christ

Let’s apply this method to the Day of Atonement (Leviticus 16):

Original Context:

Annual ceremony for comprehensive cleansing of priest, people, and sanctuary
Involved two goats: one sacrificed, one sent away bearing sins (the scapegoat)
Only time the high priest entered the Most Holy Place
Provided temporary atonement for all types of sin

New Testament Connections:

Hebrews 9-10 explicitly connects this ceremony to Christ’s work
Christ is both the sacrifice and the high priest who offers it
He enters not an earthly sanctuary but heaven itself
His blood provides eternal rather than annual redemption

Similarities and Differences:

Similar: Blood is required for atonement in both
Similar: Both address comprehensive cleansing from sin
Different: Christ’s sacrifice happens once, not annually
Different: Christ’s priesthood is permanent, not hereditary

Escalation:

From temporary to eternal atonement
From repeated to once-for-all sacrifice
From symbolic to actual removal of sin
From restricted access to God to bold approach to the throne of grace

Moving from Connection to Application

After identifying these connections, ask these application questions:

How does seeing Christ as the fulfillment of this sacrifice deepen my appreciation of His work?
What aspects of Christ’s sacrifice might I have overlooked without this Old Testament background?
How does this connection help me understand both the continuity and discontinuity between the covenants?
What response should this understanding produce in my worship and daily life?

Study Application

To apply this method in your own study:

Choose one Old Testament sacrifice or ceremony
Study it carefully in its original context
Search for New Testament passages that connect it to Christ
Identify similarities, differences, and escalation
Consider how this enriches your understanding of Christ’s work

This approach transforms ancient sacrificial rituals from obscure historical practices into vibrant pictures that illuminate the person and work of Christ.

For reflection: How does understanding Christ as the fulfillment of the Old Testament sacrificial system affect your appreciation of communion/the Lord’s Supper? How might this understanding deepen your next experience of this memorial?