Isaiah 7:10-16, Psalm 80:1-7, Psalm 80:17-19, Romans 1:1-7, Matthew 1:18-25.
A). BEHOLD, A VIRGIN SHALL CONCEIVE.
Isaiah 7:10-16.
The northern kingdom of Israel/Ephraim, along with her ally Syria/Aram, intended to force the Davidic kingdom of Judah into their alliance against the Assyrians (Isaiah 7:1), by setting up a puppet king - a ‘Son of No Good’ (Isaiah 7:6) - in Jerusalem. The LORD instructed Isaiah to take his son and confront King Ahaz of Judah, who was busy taking stock of the water supply for a possible siege of Jerusalem (Isaiah 7:3). There the LORD’s word to Ahaz was meant for comfort - not so much ‘Let go and let God’ on this occasion as ‘Take stock, don’t panic, vanquish fear… and trust in the LORD’ (Isaiah 7:4; Isaiah 7:9).
The name of Isaiah’s son faced Ahaz with the alternatives: was it ‘A remnant shall return’ or ‘It returns in pieces’? Or even, more pertinently to the immediate situation, ‘A remnant shall repent’ (Isaiah 7:3)? Thankfully, the LORD does offer second chances:
“Moreover, the LORD spoke again to Ahaz” (Isaiah 7:10). The words were still intended to embrace the stubborn king: ask a sign - any sign - of the LORD “your” God (Isaiah 7:11). Ahaz, however, had already decided to lean not on the LORD, but on Assyria, and feigned piety to cover his faithlessness (Isaiah 7:12).
Isaiah was close to losing his temper with this awkward character. Will you also weary “my” God as you are wearying me (Isaiah 7:13)? Then the LORD stepped in and gave him a sign anyway (Isaiah 7:14).
The irony of the sign for Ahaz is that, since he had decided not to trust in the LORD, he just could not see or understand what it meant - even in the short term (cf. Isaiah 6:9-10). The kings whom Judah feared were nothing to the LORD (Isaiah 7:16; cf. Isaiah 7:7-9): butter and honey would be readily available in the city before long (Isaiah 7:15). Ahaz trusting Assyria, however, would ultimately bring the king of Assyria to the very gates of Jerusalem (Isaiah 7:17)!
The young woman who would bear a son called Immanuel, God with us (Isaiah 7:14), was not ultimately the queen bearing Hezekiah (2 Kings 18:7), nor yet Zion bearing the remnant, but Mary bearing Jesus the Saviour. Matthew is clear: reading from the Greek translation of the prophecy, this woman is “the virgin” - and her child’s name Immanuel means “with us the God” (Matthew 1:23). The definite article is emphatic, leading us away from any other mother than the virgin Mary, and any other so-called ‘god’ than the God and Father of our Lord Jesus Christ.
APPLICATION
As we approach Christmas, what life-changing choice will we make at the manger of Jesus (cf. John 1:11-12)?
Which path will we choose to follow (cf. Joshua 24:14-15)?
Or into which areas of service and ministry is the LORD giving us a second call (Isaiah 7:10; cf. Jonah 3:1)?
B). GIVE EAR, O SHEPHERD OF ISRAEL.
Psalm 80:1-7; Psalm 80:17-19.
Belief in the God of Israel is not blind faith, but an informed trust. One expression of our confidence that the LORD is in control of all things is to make our complaints known to Him. In Psalm 80 the writer bemoans the plight of the divided tribes of Israel, and boldly expresses his perplexity at God’s dealings with them.
The Psalmist uses two metaphors: that of God as shepherd (Psalm 80:1-7; Psalm 80:17-19), and that of Israel as a vine (Psalm 80:8-16). Both of these Jesus applies to Himself (John 10:11; John 10:14; John 15:1). He as the God-man embraces both.
Asaph begins his prayer with an appeal that God will hear (Psalm 80:1). Sometimes our Shepherd seems distant, and deaf to our cries. We might need, like the Psalmist, to remind ourselves just who He is - “the one who dwells between the cherubim” - and what He has done on behalf of His church in the past (1 Samuel 7:12).
It is customary to think of our salvation as a single event, ‘when I got saved.’ In one sense this is true, but it is also an ongoing event in our lives. The changes and so-called chances of life may present us with new problems as we grow from one level in our Christianity to another, so we need to call on God anew to continue His saving work within us (Psalm 80:2).
There is a refrain throughout the Psalm, growing in intensity and boldness. The appeal for our restoration is first addressed to “God” (Psalm 80:3), then to “God of hosts” (Psalm 80:7), and finally to the “LORD God of hosts” (Psalm 80:19). The prayer that God’s face would shine upon us reminds us of the Aaronic blessing (Numbers 6:24-26), and of the Gospel accounts of Jesus’ transfiguration.
There is a picture in the Hebrew language of the LORD “fuming” against the prayers of His people (Psalm 80:4): “How long You fume?” This may not be anger on God’s part, but rather an expression of the Psalmist’s frustration that his prayers seem unable to penetrate the cloud of God’s glory. Sometimes our prayers might seem to reach no higher than the ceiling: nevertheless we must still pray, and tell Him about it!
This Psalm is different to another great Shepherd song, Psalm 23. There the LORD sets a table before us, but here He allegedly feeds us with the bread of tears (Psalm 80:5). God is unchangeable, but our experience of His Providence may vary from time to time.
Sometimes our neighbours bring us strife, or our enemies laugh at us (Psalm 80:6). Or, as Jesus warned us, a man’s foes may be those of his own household (Matthew 10:36). The solution is the same: we must look to Him to shine upon us, “turn us” and save us (Psalm 80:3; Psalm 80:7; Psalm 80:19), and “return” to us (Psalm 80:14).
Psalm 80:17 is clearly Messianic. It is Jesus who is at the right hand of God, ever interceding on our behalf (Romans 8:34): Jesus, whose favourite name for Himself whilst He was upon the earth was “the Son of man” (Mark 14:62). It was Jesus who was “made strong,” strengthened by an angel in the garden of Gethsemane in order that He might do God’s will (Luke 22:43).
We still await our final great rescue, the culmination of our salvation when the Son of man comes in the clouds with great power and glory (Mark 13:26). Meantime we profess with the Psalmist, “we will not go back” (Psalm 80:18): no matter what the world throws at us, we will persevere in Him. We look to Him for quickening, for He is our life, and we call upon God in the name of our Lord Jesus Christ.
Once more the refrain rings out, by now reaching a crescendo. You turn us, O LORD, you shine on us. Without you there is no salvation (Psalm 80:19).
C). PAUL’S AUTOGRAPH.
Romans 1:1-7.
In the conventions of his day, the letter writer Paul introduces himself at the beginning of his correspondence, and then mentions the ones to whom his epistle is addressed. In the case of the Epistle to the Romans, Paul’s introduction is a little longer than usual. Paul is not writing to people he knows, nor to churches which he has himself established. He is writing to a group of Christians about whom he only knows by report.
Paul calls himself “a servant of Jesus Christ.” This is what we are, primarily, as Christians, whether we sit in a pew or stand in a pulpit. We need not trumpet abroad our Christianity in a self-righteous manner, nor surround ourselves with the pomp that belongs to kings. We are servants, or, as the word is, slaves of Christ. He is our Master.
On the other hand, Paul also calls himself “a servant called to be an apostle.” Paul’s apostleship is indeed wrapped up in his calling by Christ. He was the one born out of time, who deems himself not worthy to be called an apostle because he persecuted the church of Christ. But we are what we are in Christ, and Paul was not only suddenly and wonderfully converted on the road to Damascus, but was also shown what great things he must suffer for Christ, and was named the Apostle to the Gentiles.
By definition, an apostle is a messenger, a sent one. Paul was sent to preach the gospel to the Gentiles. In writing to the Romans, Paul had to walk the line between his humility as a servant of Christ, and his authority as the Apostle to the Gentiles, with full awareness that he was still a stranger to the church in Rome.
Paul also speaks of being “separated unto the gospel of God.” Being a separated one was no new concept for Paul, the former Pharisee. Paul was separated not so much from anything as to the gospel, which is here called “the gospel of God.” Such is the commitment which we should all have to the good news entrusted to us.
Paul here emphasises that the gospel originates not with men, but with God. It is God’s good news for the world of mankind. By way of parenthesis, in Romans 1:2 Paul explains how the Scriptures of the Old Testament had prepared the way for the gospel.
The gospel of God to which Paul was separated, set apart, was “the gospel of God concerning His Son Jesus Christ our Lord.”
Jesus is the eternal Son of God.
The name Jesus speaks of salvation.
The name Christ is the same as Messiah, the anointed. Jesus is prophet, priest and king.
It stands to reason that if Jesus is our Saviour, He is also “our Lord.”
Jesus, we are told, was “made of the seed of David according to the flesh.” The Gospel according to the Apostle Paul here proclaims the miracle of the incarnation. He who is the Son of God from all eternity was “made (according to the flesh) of the seed of David.” He was made man. Through Mary, He was born into the family of David. Through Joseph, He was also adopted into the royal line of King David.
Romans 1:4 is the other side of a creed declaring the dual nature of Jesus. In the previous clause we have the incarnation, what He is “according to the flesh.” Here we have the proclamation by the Holy Spirit that Jesus is the Son of God, as attested by His resurrection from the dead. He is the Son of God, no longer dwelling in meekness (gentleness) and lowliness, but invested with power from on high. He has overcome death on our behalf, the wages of sin, and He will return in glory to receive His own to Himself.
Returning to his own autograph, Paul speaks of himself as one of those who has “received grace and apostleship” from the risen Christ. We have noticed already that Paul’s conversion and his calling are both bound up with each other. This is sometimes the case with those called to other ministries of the gospel.
Grace is sometimes described as undeserved love, the free favour of God. That is a description of conversion, from first to last.
Having received grace, Christians are called to faith. This is not merely to make an emotional response to the gospel, but also to commit ourselves to a new obedience. Paul numbers the Romans amongst those who have made this positive response in Romans 1:6.
The ultimate goal of all preaching is seen in the words “for His name” at the end of Romans 1:5.
The first and foremost goal of preaching is to bring glory to His name.
The second goal of preaching is to build His church, to bring believers into obedience.
The third goal of preaching is evangelism, to win lost souls to Christ.
Paul addresses his epistle to all the "beloved of God" that are in Rome, "called to be saints." It is amazing that there at the very hub of the Empire, the capital of the world, the seat of politics, a centre of philosophy and idolatry - even there were those whom God loved, and whom He was calling to sanctification.
Paul offered them a condensed version of the Aaronic blessing, offering grace and peace with the additional recognition of the efficacy of all our blessings in the use of the name of Jesus Christ.
D). JOSEPH’S DREAM.
Matthew 1:18-25.
Joseph was a dreamer. This was true of the Old Testament Joseph, the son of Jacob, derogatively referred to as “this dreamer” (Genesis 37:19). It was also true of the New Testament Joseph, recognised here as “the son of David” (Matthew 1:20).
Joseph Ben-Jacob’s dream got him into trouble through the young man’s seeming arrogance. But the fulfilment of his dream saved many lives internationally, and changed the history of Israel. Joseph Ben-David’s dream helped him find the path of duty, and his obedience helped change the salvation history of the world.
Joseph the betrothed of Mary found himself in a dilemma when his intended was found to be with child by the Holy Ghost (Matthew 1:18). To break off the engagement and put Mary to public shame was an intolerable idea. Yet, on the appearance of things, Joseph could not marry Mary (1 Thessalonians 5:22).
So being a gentle and considerate man, endowed like all true believers with the righteousness which comes from God (Matthew 1:19), Joseph did nothing that he might regret afterwards (Isaiah 28:16). Joseph no doubt acted as all believers should, praying things over until the path of duty became clear. The answer came through an angelic appearance in a dream (Matthew 1:20).
Sometimes when we are having a restless night whilst waiting for an answer from the Lord, we are like the night-watchmen who long for the morning shift to relieve them (Psalm 130:6). We long to sing “Morning has broken,” but are uncertain what the day might hold. At such times we might turn over just one more time, and suddenly be awakened by a moment of lucidity which puts everything into its divine perspective.
It was while Joseph was turning things over in his troubled mind that he received the angelic visitation. Although this was a dream (Matthew 1:20), a vision of the night (Job 20:8), it was no nebulous apparition. The angel was substantial, a tangible reality, with a message from God.
Joseph was instructed to put aside his fears and, as the son of David, to operate in faith (Matthew 1:20). What he was then told was remarkable, but confirmed what Mary had also been told by the angel (Luke 1:35): the child was conceived by the Holy Ghost. Mary would bring forth a son and call His name Jesus (the same name as Joshua, which means Saviour) because He was sent to save His people from their sins (Matthew 1:21).
Matthew then adds one of his trademark quotations from the Old Testament Scriptures (Matthew 1:22-23). As we will often find throughout Matthew’s Gospel, the applications which he makes are somewhat surprising, adding a new dimension to the fulfilment of the prophecies. The young woman who would bear a son called Immanuel, God with us (Isaiah 7:14), was not ultimately the queen bearing Hezekiah (2 Kings 18:7), nor yet Zion bearing the remnant, but Mary bearing Jesus the Saviour.
When Joseph was aroused from sleep (Matthew 1:24) he had a choice, as we have a choice today: believe it, or believe it not. Since Joseph was a believer, he put his faith into action (James 2:18) and, oblivious now to the potential for gossip or stigma, obeyed the angel’s message and married Mary. If we love Jesus, we will keep His commandments (John 14:15), no matter how painful to the flesh they may seem.
As a gentleman, too, Joseph did not have marital relations with his wife until she had brought forth her firstborn son (Matthew 1:25). In obedience to the angel’s instructions from God to both Mary (Luke 1:31) and himself, Joseph named the child Jesus. Joseph was not afraid to take the lead in his family, and opened his heart and his home to the Son of God.
