Isaiah 9:2-7, Psalm 96:1-13, Titus 2:11-14, Luke 2:1-20.
A). UNTO US A SON IS GIVEN.
Isaiah 9:2-7.
1. Troubled times
It is quite appropriate that the sign of God’s deliverance from oppressive times should be in the birth of a child: for He says, “My strength is made perfect in weakness” (2 Corinthians 12:9). Whether in Judah’s oppression by Aram and Samaria, Assyria and Babylon; Judaea’s oppression by Herod and Rome; or present day concerns in the midst of regional upheavals, and international posturing and sabre-rattling; or even in modern disputes concerning who really owns Bethlehem: all the hopes of all the years are, ultimately, wrapped in the swaddling clothes of the babe in the manger. The boots of the tramping warriors (Isaiah 9:5) are at last silenced in the stillness of the silent night.
2. Light in the darkness
One of the motifs of the incarnation is of light breaking into the darkness (Isaiah 9:2). There is still much darkness in the world, but when the true light comes the darkness cannot extinguish the light (John 1:5). Even the shadow of death flees at His presence (Psalm 23:4).
Jesus is the true light (John 1:9) - as opposed to the false light of paganism, or the relative light of the types and shadows of the Old Covenant. His is original light as opposed to reflected light: the light of the sun as opposed to the light of the moon. His light is full, as opposed to partial.
3. Celebration
There is an outbreak of joy on account of this nativity - like the joy of harvest, or the joy of a day of victory in war (Isaiah 9:3). It is like deliverance after captivity, the breaking of the yoke of the oppressor (Isaiah 9:4), and the destruction of the enemy (Isaiah 9:5). Whatever may remain as yet unfulfilled in relation to the reign of Messiah, for now the angels and shepherds celebrate the birth of a child, the in-breaking of the holy into the world of men.
4. The royal titles of Jesus
WONDERFUL: When the angel of the LORD was asked His name (Judges 13:18), he replied “it is secret” - or “it is beyond understanding” - the word used in the Hebrew is equivalent to the word here translated as “Wonderful.”
COUNSELLOR: Isaiah speaks later of “the spirit of counsel” resting upon Jesus (Isaiah 11:2). Jesus comes alongside as our advisor, to give wisdom and understanding through the Word and prayer, through His Holy Spirit and, on occasion, through His servants. He comes alongside as our advocate, justifying us before the bar of God’s law, and vanquishing on our behalf “the accuser of the brethren” (Revelation 12:10).
THE MIGHTY GOD: That Jesus is God is taught throughout Scripture. For example, in John’s Gospel every time Jesus took upon His lips the words “I am” He was addressing Himself with the name of God. The Apostle Paul accredits Jesus with names and attributes that are understood from the Old Testament to belong to God, for “in Him dwells all the fullness of the Godhead bodily” (Colossians 2:9). That God is mighty goes without saying!
THE EVERLASTING FATHER: Jesus said, “I and the Father are One” - and those who took up stones to stone Him did so because they clearly understood that He was “making Himself equal with God” (John 10:30; John 10:33).
THE PRINCE OF PEACE: We have “peace with God through our Lord Jesus Christ” (Romans 5:1). Jesus “gives us the peace that the world cannot give” (John 14:27).
5. The zeal of the LORD
The first thing we learn about this new King is that He comes to us as a man-child (Isaiah 9:6). Jesus’ preferred title for Himself is “Son of man” - but He acknowledges that He is also the Son of God (Matthew 16:13; Matthew 16:16-17). The eternal Son of God became man, and dwelt among us.
Secondly, He is born king (cf. Matthew 2:2). There was nothing untimely about the birth and accession of Jesus (Galatians 4:4)! The government laid upon the shoulder of the young child (Isaiah 9:6) heralded the renovation of the house of David after a very long interregnum (Isaiah 9:7).
There are aspects of this prophecy which remain as yet unfulfilled: but “the zeal of the LORD of hosts will accomplish it” (Isaiah 9:7).
B). THE GREATER CANTATA.
Psalm 96:1-13.
Psalms 93-100 are sometimes known as the “enthronement” Psalms. Yet this is not the enthronement of any earthly king (Psalm 93:1; Psalm 97:1; Psalm 99:1). Many of the words of this particular Psalm (Psalm 96) make their first appearance at the instalment of the Ark of the Covenant, the symbol of the presence of the LORD, in Jerusalem (1 Chronicles 16:23-33).
1. Creation.
The Psalmist exhorts the earth to sing a new song to the LORD (Psalm 96:1). What is that new song? It is an acknowledgement that “the LORD reigns” (Psalm 96:10).
That acknowledgement is based retrospectively in the realities of the creation (Psalm 96:5), to which the heavens already testify (Psalm 19:1-3). It is based in our present salvation (Psalm 96:2). And it is based in the anticipation of the coming of the LORD to judge the earth (Psalm 96:13).
Man has plunged the earth into chaos through sin (Genesis 3:17-19). Significantly, then, it is the creation which groans for deliverance (Romans 8:19-22). The Psalmist exhorts the creation to praise in faith - rather than waiting for favourable circumstances - and creation ultimately rejoices (Psalm 96:11-12).
The earth is instructed to declare the glory of the LORD to the nations, and His wonders among all peoples (Psalm 96:3). The fulfilment of this command is what leaves men - even those who have never heard of our Lord Jesus Christ -without excuse (Romans 1:18-20). What an incentive to the church to join creation in the task of evangelism (Romans 10:14-15)!
2. The Glory of the LORD.
The Psalmist declares the greatness of the LORD (Psalm 96:4). He is to be revered above all other “gods” because the so-called “gods” of the peoples are nothing but dumb idols (Psalm 96:5). It is the LORD who made the heavens (this is still being addressed to the earth): and He alone is attended by the attributes of Honour and Majesty, Strength and Beauty (Psalm 96:6).
The Psalmist exhorts all families of the peoples, all clans, to ascribe to the LORD the glory and honour due to His name (Psalm 96:7-8). This was perhaps partially fulfilled when the Gospel went forth from Jerusalem after Pentecost (Acts 1:8), but the prophets envisage all nations one day coming to Jerusalem to worship the LORD (Isaiah 2:2-3; Micah 4:1-2; Zechariah 14:16). The earth is again exhorted to worship the LORD, this time in the splendour of His holiness (Psalm 96:9).
3. The Righteous Judgment of the LORD.
We have already noticed that the central message of this Psalm, as with all the enthronement Psalms, is that “the LORD reigns” (Psalm 96:10). It is He who has established the earth (cf. Psalm 93:1), and it is He who is coming in judgement of the children of men (Acts 17:30-31). Finally, the heavens and the seas, and the fields and the trees, join the earth in their joyful song of praise (Psalm 96:11-12) - and all because of the true and righteous judgement of our God (Psalm 96:13 - cf. Revelation 19:1-2).
4. Worship Changes Things.
When Paul and Silas were wrongfully imprisoned in Philippi - beaten and bruised for preaching the gospel - we do not read that they complained and murmured, but that at midnight they prayed and sang praises to God. This is in keeping with Paul’s own teaching (Philippians 4:4). Then there was an earthquake and, to cut a long story short, their fortitude helped bring the keeper of the prison from the brink of suicide into the joy of the Lord (Acts 16:25-34).
As we leave the joyful sound of Creation’s harmonious praise, we are reminded that worship changes things.
C). BETWEEN GRACE AND GLORY.
Titus 2:11-14.
The Epistle of the Apostle Paul to Titus has much to say about how Christian people should live between the two Advents - or “epiphanies” - of our Lord Jesus Christ: and this little section sets a theological basis for our behaviour. The grace of God has appeared (Titus 2:11) - not only in the birth of Jesus, but also in His death, resurrection and ascension, and in the coming of the Holy Ghost - and has empowered us to walk in newness of life (Titus 2:12). We live in anticipation of the manifestation of His glory at His final appearance (Titus 2:13): and this is a “blessed hope” based in what He has already accomplished for us in the Cross, and what He is fitting us for today (Titus 2:14).
1. The epiphany of grace (Titus 2:11)
The idea of “epiphany” is the appearance of something that is already in existence, but hitherto unseen. Daybreak is the appearance - the visible manifestation - of the sun. Just before Paul’s shipwreck in Malta, Luke reports that “neither sun nor stars made any appearance for many days” (Acts 27:20) - but we all know that the sun was still there, just not visible on account of the stormy weather.
John the Baptist’s father was referring to the epiphany of Christ when he sang of the dayspring from on high “shining upon” those who sit in darkness (Luke 1:78-79). Similarly, Paul teaches that God’s grace - which has been ours since before the world began - is manifested by the “appearing” of our Saviour Jesus Christ (2 Timothy 1:9-10). The kindness and love of God our Saviour has thus “appeared” toward man (Titus 3:4).
When grace was manifested in the person of our Lord Jesus Christ, this was no new thing. God has always been gracious (Exodus 34:6); He is the God of all grace (1 Peter 5:10). Yet what was new was the full “appearing” of God’s way of salvation for all men through our Lord Jesus Christ (Titus 2:11).
2. The epiphany of glory (Titus 2:13)
Joel spoke of the coming of the great and notable day of the LORD (Joel 2:31). This passage was quoted at Pentecost (Acts 2:20), and Peter used the Greek word “epiphany” in relation to Jesus’ second coming. Similarly, Paul spoke of the Lord destroying the lawless one with the “appearing” of His coming (2 Thessalonians 2:8).
Paul commanded Timothy to obey his orders without fault or failure until the “appearing” of our Lord Jesus Christ (1 Timothy 6:14). The Apostle’s further charge to Timothy was based upon the judgement of the living and the dead at the Lord’s “appearing” and kingdom (2 Timothy 4:1). Paul looked for a crown of righteousness for himself, and for all who love and long for the Lord’s “appearing” (2 Timothy 4:8).
Our posture is to be that of those who are looking for the hope that brings blessings, and hastening toward (2 Peter 3:12) the glorious “appearing” of our great God and Saviour Jesus Christ (Titus 2:13). To a certain extent, that glory has already been seen in the incarnation of our Lord Jesus Christ (John 1:14); and His glory was manifested in the miracles - or “signs” (John 2:11). Yet there is much still to be revealed (1 John 3:2; 2 Corinthians 3:18).
3. The basis of our hope (Titus 2:14)
For Paul, the proof of our Lord’s appearing in glory is based upon what He has already accomplished on our behalf (Titus 2:14). He gave Himself so that He might redeem us from iniquity, and purify us as a “peculiar people” for Himself, zealots of good works. The whole verse is couched in language reminiscent of the Exodus of the children of Israel - sacrifice, redemption, set apart, peculiar people - underlining the continuity between the types and shadows of His dealings with His ancient people, and the establishment of a church which embraces Gentiles like Titus as well as Jews.
4. How then should we live? (Titus 2:12)
The grace that saves us is the grace that teaches us how to renounce the old way of life, and live the new life which is ours in Christ Jesus (Titus 2:12). This is not a return to legalistic living, but an empowering for the service of the Lord who has loved us (Philippians 2:12-13). We do the good works He has prepared for us out of genuine gratitude for what He has done for us (Ephesians 2:10).
D). A ROYAL NATIVITY.
Luke 2:1-20.
When Jacob blessed his sons, he prophesied that the sceptre would not pass from Judah “UNTIL He comes whose right it is” (Genesis 49:10). Even the hireling prophet Balaam recognised that a king was still to arise out of the stock of Jacob, though not yet (Numbers 24:17). There may have been a long interregnum when the dynasty of David was carried away into captivity in Babylon, but the promise remained.
There had to be a fullness of time (Galatians 4:4-5). There was to be a right time both for the birth, and for the death of Jesus (Romans 5:6). Our times are in God’s hand (Psalm 31:15), and even mighty Augustus Caesar, the first Roman Emperor, is but putty in the hands of the One who has always been working ALL things together for the good of His own people (Romans 8:28).
In fact Luke the evangelist is at pains to tell us who ruled where before getting on with his narrative (Luke 2:1-2). The writer does the same thing when he talks about the ministry of the forerunner (Luke 3:1-2). All these powerful potentates are subservient, whether they know it or not, to the King of Kings and Lord of Lords.
Augustus’ decree that the entire world should be taxed seemed to illustrate just how much Judah was under the yoke of Rome. It seemed that the sceptre had been falling out of Judah’s hands for centuries. Yet the Jews still had sufficient self-determination three decades later to VOLUNTEER the final surrender of their sovereignty (John 19:15), rather than yield to their own promised Messiah.
It was this decree which brought Joseph and his espoused to Bethlehem (Luke 2:4). This was the right place at the right time as the Virgin Mary was about to give birth to her firstborn son, Jesus (Luke 2:6-7), in fulfillment of another prophecy (Micah 5:2). The king of glory was not born in a palace, but in a stable because there was no room for Him anywhere else.
A manger, a long trough for feeding horses or cattle was hardly the ideal place to lay a newborn child. Yet this was the measure of what God was doing when He thus manifested Himself in the flesh (1 Timothy 3:16): the LORD of glory made Himself of no reputation, and humbled Himself (Philippians 2:6-8), in order to accomplish our salvation. Let us anew make room in our hearts for Him.
Communion: THE IN-BREAKING OF THE HOLY.
Three times Luke mentions the manger: Luke 2:7; Luke 2:12; and Luke 2:16. Into this manger is placed, not animal feed, but “the bread of life” (John 6:33). This bread is not set there to feed the livestock, but to meet the spiritual needs of fallen mankind (John 6:35).
As we break the bread, let us celebrate the in-breaking of the holy. As we remember the birth of Jesus, let us not lose sight of the reason for His coming into the world: let us also recollect the vicarious death of our dear Saviour. Let us be fed by Him, along with the whole community of God’s people, that we all might live as His body in the world.
As we drink of the cup, let us buy of Him wine and milk, without money and without price (Isaiah 55:1). Let us come unto Jesus, who alone can satisfy our spiritual thirst (John 7:37). Let us come anew to Him, whose blood is sufficient for the cleansing of our sins.
