http://rss.desiringgod.org/link/10732/15446309/tradition-is-not-a-dirty-word

If an individual Christian does not show love toward other true Christians, the world has a right to judge that he or she is not a Christian.

I read Francis Schaeffer’s The Mark of the Christian shortly after it was published in 1970. Schaeffer quoted Christ’s words in John 13:35: “By this all people will know that you are my disciples, if you have love for one another.” Then he cited Jesus’s prayer in John 17:21 that the disciples “may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.”

Schaeffer tied the verses together:

[In John 13:35] if an individual Christian does not show love toward other true Christians, the world has a right to judge that he or she is not a Christian. Here [in John 17:21] Jesus is stating something else that is much more cutting, much more profound: We cannot expect the world to believe that the Father sent the Son, that Jesus’s claims are true, and that Christianity is true, unless the world sees some reality of the oneness of true Christians. (26–27)

A beautiful, biblical slap in the face.

Final Apologetic

I was sixteen — a new believer studying how to defend gospel truth to friends and family. Yet Schaeffer called Christian love and unity “the final apologetic,” the ultimate defense of our faith.

Schaeffer helped me see what should have been self-evident in Christ’s words: believers’ love toward each other is the greatest proof that we truly follow Jesus. If we fail to live in loving oneness, the world — or to bring it closer to home, our family, and friends — will have less reason to believe the gospel.

In 1977, some of us who’d struggled at our churches gathered to worship and study Scripture. Before we knew it, God planted a new church. At twenty-three, as a naive co-pastor, I thought we’d found the secret to unity. But eventually, though our numbers rapidly increased, too many left our gatherings feeling unloved, not experiencing what Schaeffer called the “reality of the oneness of true Christians” (27).

Our Deep Disunity

In the 52 years I’ve known Jesus, I’ve witnessed countless conflicts between believers. But never more than in the last year. Many have angrily left churches they once loved. Believers who formerly chose churches based on Christ-centered Bible teaching and worship now choose them based on non-essential issues, including political viewpoints and COVID protocols.

Churches are experiencing a pandemic of tribalism, blame, and unforgiveness — all fatal to the love and unity Jesus spoke of. Rampant either/or thinking leaves no room for subtlety and nuance. Acknowledging occasional truth in other viewpoints is seen as compromise rather than fairness and charitability.

Sadly, evangelicals sometimes appear as little more than another special-interest group, sharing only a narrow “unity” based on mutual outrage and disdain. This acidic, eager-to-fight negativity highlights Schaeffer’s point that we have no right to expect unbelievers to be drawn to the good news when we treat brothers and sisters as enemies.

Playing into Satan’s Strategy

The increase in Christians bickering over non-essentials doesn’t seem to be a passing phase. And it injures our witness, inviting eye rolls and mockery from unbelievers and prompting believers to wonder whether church hurts more than it helps.

Satan is called the accuser of God’s family (Revelation 12:10). Too often we do his work for him. His goal is to divide churches and keep people from believing the gospel. “By this it is evident who are the children of God, and who are the children of the devil: whoever who does not practice righteousness is not of God, nor is the one who does not love his brother” (1 John 3:10). When we fail to love each other, we are acting like the devil’s children.

“When we fail to love each other, we are acting like the devil’s children.”

“Give no opportunity to the devil” (Ephesians 4:27). To resist the devil, we must love God with abandonment, and love our neighbor as ourselves. That central principle is the heart and soul of Scripture. “The whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’ But if you bite and devour one another, watch out that you are not consumed by one another” (Galatians 5:14–15).

Unity of Differing Opinions

When Paul wrote to believers in Rome, he addressed the issues of what meat was considered “unclean” and which day to worship on — each certainly as controversial in the culture of their day, if not more so, as most political issues or COVID responses are today. The paradigm-shifting revelation he shared in Romans 14 is this: while true love and unity are never achieved at the expense of primary biblical truths, they are achieved at the expense of our personal preferences about secondary issues.

We are “not to quarrel over opinions” (Romans 14:1). Or as the NLT puts it, “Don’t argue with them about what they think is right or wrong.” Love doesn’t require wholesale agreement.

Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. (Romans 14:3)

Paul emphatically states that equally Christ-centered people can have different beliefs, which lead to them taking different — even opposite — actions in faith.

“One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind” (Romans 14:5). We can take contradictory positions on nonessential issues but still honor God by valuing love over our opinions.

Pursue What Makes for Peace

As long as we hold our convictions with faith and a good conscience, God himself approves of people on both sides of nonessential matters. And if God can be pleased both by those who do and don’t eat certain foods that were prohibited under Old Testament law, and by those who worship on the Sabbath or on another day of the week, can’t he also be pleased with those who choose to take or not take a vaccine, or to wear or not wear a mask?

“Who are you to pass judgment on the servant of another?” (Romans 14:4). God warns us not to set up our own judgment seats as if we were omniscient. Why do we imagine we can know that a brother’s or sister’s decisions, heart, and motives are wrong?

“Each of us will give an account of himself to God. Therefore let us not pass judgment on one another” (Romans 14:12–13). We will not ultimately answer to each other, but we will answer to God concerning each other.

“Raise your expectations for love and unity in your church. Lower your expectations for them coming naturally.”

“So then let us pursue what makes for peace and for mutual upbuilding. . . . The faith that you have, keep between yourself and God” (Romans 14:19, 22). Peace and edification don’t come naturally; they require Spirit-empowered work.

The call to “pursue” peace (or “make every effort,” NIV) means unless there’s a compelling reason to speak or post, and you’ve sought God’s direction and sense his leading, and you can speak graciously, then do what Scripture says and keep what you believe between yourself and God. Having a strong opinion never equals God telling us to express it. Scripture confronts us for how we have treated each other before the watching world:

“A fool takes no pleasure in understanding, but only in expressing his opinion” (Proverbs 18:2).
“When words are many, transgression is not lacking, but whoever restrains his lips is prudent” (Proverbs 10:19).
“There is one whose rash words are like sword thrusts, but the tongue of the wise brings healing” (Proverbs 12:18).

Steps Toward Love and Unity

What other practical steps might we take toward love and unity in our fractured times?

1. Practice James 1:19. If we would only “be quick to listen, slow to speak, and slow to anger,” this alone would foster love and unity to an astonishing degree.

2. When you disagree, if possible, meet face to face and talk. Don’t shred each other publicly.

3. Ask yourself where you are pointing. Will my words or social-media post be more or less likely to draw others to Jesus?

4. Raise your expectations for love and unity in your church. Lower your expectations for them coming naturally or easily.

5. Repent of being an agitator; commit to becoming a peacemaker.

6. Talk to your church leaders. Honestly articulate problems and ask how you can help foster love and unity.

7. Pray for those who’ve hurt you. Doing so transformed my relationship with a brother. One of my wife’s closest friends is someone she chose to intercede for decades ago, despite their conflicts.

8. Ask God to help you reject pride and develop true humility. A.W. Tozer said, “Only the humble are completely sane, for they are the only ones who see clearly their own size and limitations” (Tozer on Christian Leadership, 11). To think clearly is to think humbly. “Think of yourself with sober judgment” (Romans 12:3).

True unity is grounded on

mutually believed primary truths about Jesus,
refusal to elevate secondary beliefs over primary beliefs,
demonstrated heartfelt love for Jesus and others, and
the supernatural work of the Holy Spirit.

When I reread The Mark of the Christian fifty years later, when divisiveness is the air we breathe, it spoke to me more deeply than ever. Schaeffer’s message rings true: when we call upon God, and make concerted efforts to live in humble love and unity, people see Jesus, and some will believe in him.

The New Testament quotes Psalm 110 more than any other Old Testament passage. The apostles and the early church loved Psalm 110 for its majestic depiction of the Lord Jesus Christ and his reign over all nations.

One of the most striking citations of Psalm 110, however, comes from Jesus himself. To understand the meaning of the psalm and its fulfillment in him, consider Jesus’s appeal to Psalm 110:1 in Matthew 22:44. At the end of a long discourse with his opponents (Matthew 21:28–22:14), Jesus turns to Psalm 110 to explain his identity:

“What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” (Matthew 22:42)

Their answer is certainly correct. Any student of the Old Testament would have answered the same way. Jesus, however, isn’t satisfied. He reveals their deficient messianic understanding by asking them a question about Psalm 110:1:

He said to them, “How is it then that David, in the Spirit, calls him Lord, saying, ‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet”’? If then David calls him Lord, how is he his son?” (Matthew 22:43–45)

Though the Messiah would come from David’s line, he would not be just another king of Israel — another Solomon. No, “something greater than Solomon is here” (Matthew 12:42). David himself recognized as much when he spoke of his future son as “my Lord.” Fathers, after all, do not address their sons as “Lord.”

But what made Jesus’s appeal to this psalm so powerful that no one dared to ask him more questions (Matthew 22:46)? To appreciate the full significance of Jesus’s use of Psalm 110:1, we first consider the psalm in its original context.

Psalm 110’s Messianic Priest-King

Psalm 110 depicts David’s hope in a messianic priest-king who will rule the earth. The psalm opens with Yahweh’s speech to David’s future Lord:

The Lord [Yahweh] says to my Lord [Adonai]: “Sit at my right hand, until I make your enemies your footstool.” (Psalm 110:1)

The promises of the Davidic covenant stand behind this speech. God had promised to give David a son and to establish the throne of his kingdom forever (2 Samuel 7:12–16). Psalm 110:1 reveals that this son is none other than David’s Lord (Adonai), who would one day reign over his enemies from Yahweh’s right hand (representing Yahweh’s kingship, power, and authority).

“David’s greater son is the Son of God who took on flesh to obtain our redemption.”

This kingly hope stretches back to the beginning. The imperative “rule” in Psalm 110:2 echoes the creation mandate given to Adam, the first priest-king in the biblical storyline (Genesis 1:26–28). Adam failed to subdue and rule the earth, but David’s Lord will reclaim dominion for humanity in a fallen world filled with evil forces. He will fight his holy war with an army of ready and willing volunteers on the eschatological “day” of his power (Psalm 110:3).

Surprisingly, this king will also hold a permanent priesthood (Psalm 110:4). David recognized that a son from the tribe of Judah did not qualify for the Levitical priesthood. Therefore, the future priest-king will belong to the order of Melchizedek, the ancient priest-king of Salem (identified with Jerusalem in Psalm 76:2) who shared a meal of bread and wine with Abram and blessed him after his victory in battle (Genesis 14:17–20). Since Melchizedek preceded the Mosaic law, his priesthood reflects Adam’s regal priesthood. David’s offspring will reunite the offices of king and priest in his own person, thus embodying God’s creational ideal for humanity.

The future son will also defeat his enemies. He will “shatter kings on the day of his wrath” and fill the nations “with corpses” (Psalm 110:5–6). He will even conquer the spiritual powers behind them when he shatters the “head” — an allusion to Genesis 3:15 — over the wide earth (Psalm 110:6). David’s Lord is the seed of the woman who will crush the head of the serpent, ending Satan’s tyrannical reign when he lifts up his own head in victory (Psalm 110:7). This priest-king will extend his rule from Jerusalem and bless the offspring of Abraham like Melchizedek of old.

Will the True Priest-King Please Stand Up?

Jesus’s quotation of Psalm 110:1 in the temple signals that he is the messianic priest-king of Psalm 110. Ironically, shortly after confounding the religious authorities in the temple, Jesus is put on trial before Caiaphas the high priest (Matthew 26:57–68). Jesus may be in the dock, but Caiaphas is the one on trial. During his examination, Jesus sheds more light on the answer to his question in the temple. When asked if he is the Christ, the Son of God, Jesus appeals again to Psalm 110:1:

You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven. (Matthew 26:64)

Jesus is indeed the Messiah, the Son of David, but by appealing to Psalm 110:1 (and Daniel 7:13–14) in his answer to Caiaphas, Jesus reveals how he would fulfill those Old Testament texts. Jesus would not ascend an earthly throne in Jerusalem to defeat Rome; he would instead ascend to heaven to take his seat at God’s right hand and rule the nations and the spiritual forces of evil behind them. Moreover, his exaltation to God’s right hand would come through a bloody cross. Suffering is the path to glory. First death, then resurrection, then ascension to his heavenly throne.

Perhaps we go too far to suggest that David anticipated a resurrected Messiah reigning in heaven when he penned the words of Psalm 110, though he probably understood more than we give him credit for. After all, he did expect the Messiah to defeat the serpent (Psalm 110:6), rule the nations (Psalm 110:5–6), and hold a priesthood “forever” (Psalm 110:4), implying an end to the Mosaic covenant and the Levitical priesthood, along with its animal sacrifices. Psalm 110 may very well reflect David’s belief that the Messiah would deal with the ultimate problems of sin, death, and separation from God by overcoming the serpent’s power and reclaiming Edenic fellowship with God.

Such messianic hopes come together only in the life and ministry of Jesus Christ. Indeed, as Jesus hints in his response to Caiaphas, and as the rest of the New Testament makes clear, Psalm 110:1 is fulfilled in a resurrected Savior.

Exalted King, Undying Priest

The New Testament authors recognized that some Old Testament texts prophetically predicted specific details about the life and ministry of the Messiah — for example, that he would be born in Bethlehem (Micah 5:2). They also recognized that God sovereignly orchestrated certain persons (like Melchizedek), events (like the exodus), and institutions (like the priesthood) to function as types of Christ. Psalm 110 has elements of both. David prophesied that his greater son and Lord would reign from Zion over the world as a priest-king (though exactly how that prophecy would come to pass remained uncertain). David also recognized that the priest-king Melchizedek was a type of the Messiah to come (Psalm 110:4). Both elements of Psalm 110 reach their fulfillment in the life, death, and resurrection of Jesus.

Preaching on the day of Pentecost, Peter proclaimed that Jesus’s resurrection and ascension into heaven fulfilled the words of Psalm 110:1 (Acts 2:34–35). According to Peter, God made Jesus “both Lord and Christ” when he raised him from the dead and seated him on the highest throne in the universe (Acts 2:36).

The author of Hebrews concurs. After Jesus made purification for sins, “he sat down at the right hand of the Majesty on high” (Hebrews 1:3; see also 1:13). Having fulfilled the old covenant sacrificial system with his sufficient self-sacrifice, Jesus rendered it obsolete and inaugurated the new and better covenant.

And with the new covenant came a new priesthood after an order greater than Levi’s. Melchizedek’s priesthood served as a type of Jesus’s permanent priesthood because Genesis — containing no record of Melchizedek’s birth, death, or family history (Hebrews 7:3) — presents Melchizedek as one who lives (Hebrews 7:8). Jesus became a priest after the order of Melchizedek on the basis of an indestructible life (Hebrews 7:16), meaning that he rose from the dead, never to die again. He holds his priesthood permanently and is therefore “able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them” (Hebrews 7:25).

Psalm 110:4 is true of Christ only if the prophecy of Psalm 110:1 is fulfilled in a resurrected king who took his seat not in an earthly Jerusalem, but in a heavenly Zion.

Our Lord and David’s Lord

So, how could David’s son be David’s Lord? The ultimate answer is that David’s greater son is the Son of God who took on flesh to obtain our redemption. For Jesus to ascend to heaven in fulfillment of Psalm 110:1, he first had to defeat sin, Satan, and death. To defeat sin, Satan, and death, he had to fully atone for sins. To fully atone for sins, he had to be human like us, and he had to be God for us. Only God can satisfy the demands of his own infinite holiness and righteousness. Only God can truly and fully propitiate God’s own wrath. Yet only as man could he represent us, obey the law for us, die the death we deserve, and stand in our place, bearing our guilt. The ultimate fulfillment of Psalm 110 could come about only through one who is the God-man: David’s son yet David’s Lord.

Psalm 110 anticipates the hope of the gospel, which, according to the apostle Paul, was “promised beforehand through [the] prophets in the holy Scriptures” (Romans 1:2). This gospel, says Paul, is about God’s Son, “who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord” (Romans 1:3–4). Our Lord and David’s Lord. Psalm 110 is a majestic psalm because it speaks of Jesus, our majestic Savior.