This article is part 4 in a series by Tom Nettles on Remembering Jesus Christ. You can read part 1, part 2 and part 3.

Having examined the theological importance of the call “Remember,” we want to examine some points of New Testament admonition in which the substance of the command is at work. As Jesus prepared his disciples for his departure, he promised them the help of the Holy Spirit. One operation of the Spirit that served the cause of redemption and the full truthfulness of the apostolic recording of it was couched in the promise of Jesus: “These things I have spoken to you while being present with you. But the Helper, the Holy Spirit, whom the Father will send in my name, He will teach you all things, and bring to your remembrance all things that I said to you” (John 14:25, 26). The faculty of memory under the teaching of the Holy Spirit became the avenue for a theological and spiritual transformation. They had heard the words of Jesus, but none of the disciples grasped their meaning, and certainly not their world-transforming importance. But, when the Spirit of truth came and brought these words to their “remembrance,” the message was sealed in their thought and its overturning power in an upside-down world became the theme of their lives and their hope of eternal life.

At the empty tomb we have the first post-resurrection call to “Remember.” When women arrived very early in the morning following the sabbath and found the tomb empty, an angel said to them, “Remember how he spoke to you when he was still in Galilee, saying ‘The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again’” (Luke 24:6, 7). As they gazed into the empty grave where they had observed that his body was laid, the angel asked them to gather the words of Jesus into their minds and to consider with their hearts that the dark emptiness they saw was in itself a settled and infallible proof of the truth of Jesus’ words and the confirmation of his person and work. Had they remembered these words before the angel prompted them, they would have known what had happened. “Jesus has risen just as he said. Death is conquered, sin is forgiven; eternal life is the unfading, immutable reality.”

When Paul wrote of his amazement that some in Galatia were “turning away so soon from him who called you in the grace of Christ to a different gospel,” (Galatians 1:6) he expressed the result of a failure to “Remember Jesus Christ.” When he gave his statement of being “crucified with Christ” and the results of that identity in death with Christ (Galatians 2:20, 21), he was showing what it means to “Remember Jesus Christ.” When he told the Galatians, “If you become circumcised, Christ will profit you nothing,” he showed what it means to “Remember Jesus Christ.” If you remember Jesus Christ the gospel is clear, the cross is dear, and the ceremonial law with its burdensome reminders—sin not yet atoned, hearts still in need of circumcision—will disappear.

 When Paul closed his letter to the Ephesians with the benediction, “Grace be with all those who love our Lord Jesus Christ in sincerity” (Ephesians 6:24), he highlighted the benefit of a remembrance of Jesus Christ. When he told the Philippians that neither endearment nor rivalry was of importance to him as compared to the greatness of the gospel, he remembered Jesus Christ. Paul expressed it on that occasion in this way: “What then? Only that in every way whether in pretense or in truth, Christ is preached and in this I rejoice, yes, and will rejoice” (Philippians 1:18). When Paul gave his extended and exalted expositions of the person and work of Christ in Colossians, he pressed those believers, “As you therefore have received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, as you have been taught, abounding in it with thanksgiving“ (Colossians 2:6, 7). This is a way of saying, “Remember Jesus Christ.” And when he reminded them that all of the ceremonial law had been fulfilled and put to rest with the words, “but the substance is of Christ,” (Colossians 2:17), he was telling them that the answer to every challenge of philosophy and short-circuited theology is to “Remember Jesus Christ.” When he told the Thessalonians to “stand fast and hold the traditions which you were taught, whether by word or epistle,” (2 Thessalonians 2:15), he is saying “Remember Jesus Christ.” In demonstration of this, Paul goes on to say, “Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting hope by grace, comfort your hearts and establish you in every good word and work” (2 Thessalonians 2:16, 17). To stand fast in those things handed down from the apostles is to find safety in Jesus Christ for he has manifested saving grace in that the Father in grace has given him to us for comfort now and everlasting hope in the eternal future.  What courage, conviction and consolation is found in the gracious call, “Remember Jesus Christ!”

When Paul highlighted the extent of the saving grace of Christ, he told Timothy, “Christ Jesus came into the world to save sinners, of whom I am chief” (1 Timothy 1:15). Paul pointed to his saving confrontation with Christ as the pattern of how deep and infinitely gracious and powerful and how certain is the determination of Christ to save: “In me Jesus Christ might show all longsuffering as a pattern to those who are going to believe on Him for everlasting life.” Looking at his life and seeing its subjection to the one whom he persecuted, Paul was saying, “Remember Jesus Christ.”

When John warned against false prophets and gave the test, “Every spirit that confesses, ‘Jesus Christ has come in the flesh,’ that one is of God; and every spirit that does not confess that very Jesus, that spirit is not of God” (1 John 4:2, 3).  By his revelation in a body when the eternal word was made flesh (John 1:14), the eternally covenanted grace of God made the way for righteousness, forgiveness, resurrection, and glorification. Only “the man, Christ Jesus” (1 Timothy 2:5) has done, and even could do, such deeds of grace and power. You have not remembered Jesus Christ if you do not remember that the incarnation was the sphere in which every redemptive act must of necessity be accomplished.

Jude changed from writing an expressive exposition of the shared faith of Christians (Jude 3) in order to present a distilled warning against men of heretical doctrine and perverse lives. He told them “Remember the words which were spoken before by the apostles of our Lord Jesus Christ” (Jude 17). In addition to their pursuit of all the “ungodly deeds” recorded in Scripture, a fatal doctrinal error undergirded their energy in turning the “grace of our God into lewdness;” that is, “they deny the only Lord, even our Lord Jesus Christ” (Jude 4). They denied the Lord because they did not remember “the words” previously spoken “by the apostles.” Had they remembered, in the biblical sense of mental submission to the eternal truths of the covenant, they would have been warned of the perversity of unbelief and have kept themselves “in the love of God, looking to the mercy of our Lord Jesus Christ unto eternal life” (Jude 21). How salubrious and safe is the command, “Remember Jesus Christ.”

This article is part 4 in a series by Tom Nettles on Remembering Jesus Christ.

Join us at the 2024 National Founders Conference on January 18-20 as we consider what it means to “Remember Jesus Christ” under the teaching of Tom Ascol, Joel Beeke, Paul Washer, Phil Johnson, Conrad Mbewe and Travis Allen.

Imagine the following statement being made from the pulpit of your church by a guest speaker: “Our mission is to make this nation a Christian nation.”

What is your reflexive reaction in this hypothetical situation?

Perhaps you have noticed the lack of context in this thought experiment. Regardless of what context you may have added in your imagination, now consider if your visceral response is any different if our fictional guest speaker is:

A political officeholder sharing his agenda for the upcoming legislative session.

A Chinese missionary explaining his exploits in Asia.

An urban evangelist summarizing his recent ministry in your city.

Each of these scenarios that what the phrase “Christian nation” denotes can vary widely from what it connotes.

If this thought experiment teaches us anything, it is that context matters. Such is always the case in matters of theology in general, and this is nowhere truer than in matters of political theology, and specifically, the conversation on Christian nationalism.

In terms of the latter, Andy Naselli has attempted a helpful taxonomy of the various species of this movement—making clear the great deal of overlap between various camps of principled, biblical conservatism regardless of whether one willingly wears the Christian nationalist moniker. Naselli has done commendable work, with all the necessary nuance and carefulness in his definitions. Yet in the emotion-laden discourses that prevail in the negative world, Christians do not always have the opportunity to offer such clarifications. Sometimes, we are best off attempting to steer the connotations in a positive direction.

But, returning to our hypothetical scenario, we can easily imagine how the connotations of terms like Christian nation or Christian nationalism can vary widely, even among ostensibly conservative evangelicals. In political discussions, such shibboleths often arouse suspicion, thanks to progressive rhetoric linking them with colonialism, racism, or other aberrations. But in the context of global missions, to long for the flourishing of Christian nations is simply to echo the refrain of Scripture’s great missionary texts:

“Let the nations be glad and sing for joy, for you judge the peoples with equity and guide the nations upon earth.” (Psalm 67:4)

“All the nations you have made shall come and worship before you, O Lord and shall glorify your name.” (Psalm 86:9)

“And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:18-20)

“After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands[.]” (Revelation 7:9)

My simple contention is that as the debate over Christian nation boils, we must keep these texts close at hand for the sake of our brothers and sisters who have yet to work out their theology of political engagement. The missionary spirit of the Christian faith, expressed in these and similar passages, contains all the resources we need to awaken (some might say “radicalize”) our fellow evangelicals to the monumental task of subjecting our civil life to the lordship of Christ. If our fellow Christians who are indifferent to the civil sphere, or who have imbibed the secularist fantasy, would but consider what Scripture says about discipling the nations, they’d soon be our allies in discipling ours.

By way of illustration: recently, I was privileged to spend nearly two hours with a pastor from the Indian state of Manipur—now a war zone. My pastor friend described in detail the conflict between the Hindu-majority valley tribes and the predominantly Christian hill tribes, along with the persecution and internal displacement happening to Christians as a result.

“The conflict between the two tribes flared up on [May 3rd], 2023,” he explained, “when the students from Kuki-Zo community namely All Tribal Student Union of Manipur called for a Tribal Solidarity march to oppose the High Court’s recommendation for inclusion of Meiteis in Schedule Tribe list. The Kuki-Zo were against this inclusion because it would help the Meiteis to monopolize all privileges and resources such as jobs, lands, and property which would be a threat to their very existence.”

He continued, “Thousands of tribal students participated in this rally which was held peacefully. In retaliation, the valley-based Meitei organizations organized counter-blockades, beat a pastor to death, and started burning houses belonging to Kuki-Zo community. From then on, the situation spread like wildfire with the burning of over 300 churches, hundreds of villages, 150 deaths, 60,000 displaced with ongoing kidnappings and arsons.”

At the heart of these tensions lies a complex interplay of ethnicity, religion, and political maneuvering—most notably a broader Indian political context in which radical Hindu groups, leveraging the Meitei tribe, have expanded their influence. Despite these barriers, the pastor to whom I spoke, together with his church, is ministering to displaced Christians who have lost everything and preaching Christ to those they encounter from the valley tribe. Sacrificially, they have devoted themselves to frontlines ministry including orphanage work, education, evangelism, and more.

Hearing such accounts overwhelms comfortable suburban ears such as mine. Yet impressed as I was with the faith and endurance of this community of believers, what struck me most was the pastor’s analysis of the situation in general and its potential answer: “The only solution to end this ongoing conflict is to grant Total Separate Administration to the Hill Tribals who are under the governance of Valley State government.” This amounts to the division of Manipur into two states: one with a Christian government, the other under Hindu rule.

At this point, I questioned my friend. Surely this is not possible, I reasoned, given the Hindu character of India as a whole. But he then proceeded to list several Indian states in which Christianity, in his characterization, is a “dominant cultural force”: Kerala (18.4% Christian), Nagaland (80%), Mizoram (80%), and Meghalaya (70%).

He shared as well, of course, the way in which the current Hindu regime would resist the addition of a new Christian state in India. “India is still a Hindu majority country,” he explained. “There has been propaganda to make India an entirely Hindu nation, with many pro-Hindu parties and government calling for everyone to return to Hinduism.”

Still, from his standpoint, the notion of organizing the hill tribes into a Christian state was at least plausible—especially since the hill and valley tribes currently cannot coexist peacefully. For him, this “Christianized” hill tribe government would simply entail freedom from persecution, freedom to consume foods such as beef, and freedom from anti-conversion laws which impede Christians throughout the country—benefits, he noted, which other predominantly-Christian parts of India do enjoy.

Throughout the entire conversation, I was struck by the straightforwardness of this pastor’s reasoning. Here was a Christian pastor—hailing from a corner of the world marked by idolatry, spiritual warfare, violent persecution, high concentrations of unreached people groups, and Hindu nationalism—unironically advocating for Christian self-governance. Yes, he was completely aware of the negatives of a nominal Christianity. (He shared that calling nominal hill tribes Christians to true discipleship forms a major part of his ministry.) Still, he saw no conflict between his evangelistic aims and the parallel goal of aligning their civil polity with the aim of Christ’s kingdom. And why should he?

Put another way: it apparently did not occur to this faithful minister that statements such as those found in John 18:36 (“My kingdom is not of this world”) and 1 Peter 2:13 (“Be subject for the Lord’s sake to every human institution”) preclude the formation of Christian states or nations. This shepherd was willing to “dirty” his hands with political concerns because of his overriding concern for the peace of his people and the welfare of his sheep. His desire for the conversion of the nominal Christians of his tribe and the ultimate evangelization of the enemy tribe cannot be fulfilled if his own tribesmen are all dead. Christian self-rule in Manipur, thus it seems, is the logical implication of missionary zeal and love for one’s neighbor.

Reasoning according to a biblical worldview demands we employ just weights and measures (Leviticus 19:35-36). This means employing the same standards evenhandedly upon others’ ideas as we would use in measuring our own. Thus, when we hear talk of Christian nations or even Christian nationalism, ought we not afford such persons the benefit of the doubt—given that their aims for our body politic are those same aims we pursue in missions for all nations? And if this is the case, could we not win more and more of our brothers to the cause of godly Christian political engagement by emphasizing these biblical realities—that Christ has received authority over all the nations (Revelation 11:15), and that we are to labor in the public square in light of that authority ourselves?

Brothers: let us recognize that if we truly believe in global missions, then we necessarily confess the imperative of striving for Christian nations—and inversely, if we believe in shaping Christian nations, then we must joyfully commit ourselves to doing so not only at home but also abroad. And in this way, may the Lord establish the work of our hands.

I awoke early October 7 to discover that Israel was under attack by Hamas (the Islamic Resistance Movement) terrorists. Early reports said hundreds were likely already or soon-to-be dead due to the strategy of the terrorists to attack the Supernova Music Festival in the Negev desert in southern Israel. Current reports indicate more than 1300 people have been killed in Israel and more than that in the retaliatory strikes inside Gaza.

I immediately began reaching out to friends who might have better information than I could get. Like many other pastors, I also began fielding questions from friends and church members who were similarly trying to understand what was happening. At the prompting of church members our elders decided to address the situation to help our members think biblically about the tragic events that were and still are unfolding.

Following are some of the points we covered along with further thoughts I have had since then. I offer them here in hopes that they may help other pastors and churches think principally and carefully about this still fluid situation.

1. The Bible grants jurisdictional authority to deal with evil

The three primary jurisdictions that God has established are the home, the church, and the state. Christ, who has all authority, delegates authority in all three of those jurisdictions and commands that it be wielded according to His will.

• In the home Christ delegates authority to parents, and primarily husbands and fathers, for the welfare of the family. Specifically, He has given them the rod of correction to help administer their authority (Proverbs 22:15). The most extreme use of this is corporal discipline.

• In the church Christ delegates His authority to the members, and specifically the elders for the welfare of the congregation. God has given them the keys of the kingdom to help administer their authority (Matthew 16:13-19; 18:15-20). The most extreme use of this is excommunication.

• In the state (nation, government), Christ delegates authority to civil officials for the welfare of the citizens. He has given them the sword (Romans 13:1-7; 1 Peter 2:13-17) to help administer their authority. The most extreme use of this is capital punishment and war.

2.  War is the province of the state

Our church’s confession of faith, the 1689 or Second London Baptist Confession, in chapter 24, paragraphs 1 and 2 summarizes the authority that Christ has given to the state and the legitimacy of war.

1. God, the supreme Lord and King of the whole world, has ordained civil authorities to be under him and over the people, for his own glory and the public good. For this purpose he has armed them with the power of the sword, to defend and encourage those who do good and to punish evildoers.

2. Christians may lawfully accept and carry out the duties of public office when called to do so. In performing their office they must especially maintain justice and peace,according to the wholesome laws of each kingdom or other political entity. To carry out these duties they are authorized now under the New Testament to wage war in just and necessary situations [see 2 Samuel 23:3; Psalm 82:3,4; Luke 3:14].

3. For a war to be legitimate, it must be waged justly

When the 1689 confession speaks of waging war “in just and necessary situations” it is referring to “just war theory” that has been described and debated from at least the time of Augustine. In various sermons and writings (specifically see City of God IX.7) Augustine encouraged Christians to evaluate the legitimacy of any particular engagement in war by three criteria (these have been debated, refined, and expanded through the centuries but these three are largely still recognized by conservative Christians):

1. Is there a legitimate authority behind the declaration of war? In our American constitution that authority is in the hands of the US Congress.

2. Is there a just cause for the war? Is it to avenge wrongs or to restore what has been illegitimately taken?

3. Is there a just intent? The motive must not be hatred or simple desire to dominate. Will the war promote the greater good? Will it promote peace? Will it reduce evil?

Based on these criteria Israel’s declaration of war on Hamas is just. The evil that was unleashed by the terrorists in the name of an organization whose purpose for existence is to annihilate all Jewish people deserves to be destroyed. The nation of Israel’s stated resolve to do this is just. Though all Christians long for peace and must never glorify war, we should support the right of Israel to wage war against Hamas.

4. Christians are people of truth who serve the God of truth. Our Savior, the Lord Jesus, is Truth incarnate (John 14:6)

Because this is so, be very careful not to be deceived by lies or to traffic in spreading untruths. Propaganda has always been a part of warfare. In a day of Artificial Intelligence (AI) and social media, the ability to create and spread propaganda exceeds anything that humanity has dealt with in prior wars. In your zeal to be relevant or even helpful do not forward images, articles, or information from sources that you cannot verify as trustworthy. And recognize that even trustworthy sources can get duped.

Along with this, limit your consumption of all media, especially social media. It can become addictive to the point of contributing to serious anxiety and stress. Make it a goal to spend as much time reading and meditating on God’s Word as you do consuming news from the media.

For many years I have discouraged my family and friends from trusting legacy media outlets. They sell news and all have agendas that influence what they report and how they report it. Remember basic scriptural principles like Proverbs 18:13 and 17,If one gives an answer before he hears, it is his folly and shame….The one who states his case first seems right, until the other comes and examines him.

5. Other specific admonitions

1. Remember the gospel. What Hamas needs is Jesus Christ. That is exactly what Israel needs. It is what every Muslim, Jew, and Gentile needs. The only hope for the world is our crucified, risen Savior. You will have opportunities to speak of Christ as this war continues. Do not miss them. Pray for wisdom and boldness to make the gospel known.

2. Do not feel obligated to make public judgments about every public event. You do not have to have an opinion about everything. Remember David’s prayer and let it be your own, “O LORD, my heart is not lifted up; my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me” (Psalm 131:1).

What Hamas needs is Jesus Christ. That is exactly what Israel needs. It is what every Muslim, Jew, and Gentile needs.

3. Do not feel compelled to speculate about foreign policy. Unless you are involved in governmental leadership, you have no duty to do so.

4. Think biblically about Israel. Faithful, Bible believing Christians disagree on what the Bible says about modern Israel. The questions that divide include, “Are any or all of the Old Testament promises given to Israel already fulfilled?” “What is the difference between Israel as a nation-state and Israel as a people?” “What does it mean to be a ‘Jew inwardly’?” “Are Christians the ‘true Israel’ today?” “What is the Bible promise about the future of Israel?” “Are those promises for the nation of Israel or ethnic Israel?”

As I said, good, faithful Christians disagree on how to answer those, and many other related, questions. What we must carefully avoid is letting the current headlines drive our eschatological understanding of the Bible’s teachings. The books, articles, podcasts, sermons, etc. that will come out over the next few months giving details about how these current events fulfill specific Bible verses about the end times will be obsolete in two years (“if the Lord tarries”). If you doubt this, check out the blockbuster books that came out after 9/11.

5. Prepare for possible future scenarios

Congressional leaders have spoken for years about “sleeper cells” of terrorists in the United States who are waiting for orders to carry out attacks against this nation. While we must not allow that to dampen our love for strangers or create any xenophobia in us, it is naïve to think such cells do not exist. With the influx of illegal immigrants into the USA the last three years, prudence demands at least a modicum of awareness and preparation.

What that looks like in practical terms will vary from household to household, but every Christian should prepare spiritually and emotionally by remembering the truths of God’s Word and thinking often of our ruling, reigning Savior. Meditate on Psalm 2 and remember what the wicked strategies on earth look like to our triune God in heaven.

The Christian who forsakes the gathering of his church for sports or special activities for his children because he thinks he is giving them some kind of advantage in life is at best immature and naïve.

6. Ground yourself in your church. For some that will mean simply continuing on the path of faithfulness that you have been walking. But for 90-minute-a-week-on-Sunday-morning Christians (or those who think themselves Christian but are unwilling to submit to Christ in a church), it will mean repenting of spiritual apathy that has crept into your life. “Find a healthy church and build your life around it.” I have given that counsel for years. Though at times it can be hard to find such a church, it is always a challenge to keep building your life around one. To do so you must be willing to know and be known. You must order your priorities and schedule to meet when the church gathers. The Christian who forsakes the gathering of his church for sports or special activities for his children because he thinks he is giving them some kind of advantage in life is at best immature and naïve. As we have seen with the disruptions caused by natural disasters, it is the church that gives strength and stability to endure through them. Your son’s baseball team will not serve you like the church can and will when moral evil erupts.

7. Finally, and most importantly, pray. Our God rules and reigns in this world and He has encouraged us, indeed He has commanded us to pray. Pray the Lord’s Prayer. Pray that He will cause justice and mercy to prevail in this war. Pray for Jewish and Palestinian brothers and sisters who are directly affected by it. Pray that in their suffering, Christ will be honored and the gospel will advance. Pray for Prime Minister Netanyahu, President Biden, and other political leaders. Remember Proverbs 21:1 as you do, that the Lord has their hearts in His hands.

What is happening in the Middle East is tragic. Let it be a call to humble ourselves before the Lord with fresh repentance and renewed faith seek the Lord and His glory with renewed zeal. May the cries of His people and the reminders of our frailties and dependence result in genuine spiritual renewal and steadfast resolve to live wholeheartedly for Him now and forever.