Christmas Archives - Page 3 of 3

Word Made Flesh

Joe Harby on December 7, 2014

Introduction

“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” John 1:14

The Word

In John 1:1-5, we learn that the Word was with God and was God. The Word comes to us to reveal what God is like ( John 14:9, Col. 1:15, Heb. 1:3). This is how the Word has worked from the very beginning, working to show us what God is like. He is like light and life ( John 1:4-5, Gen. 1, Prov. 8). Both light and life are images that show us what God is like. And both are things that we are accustomed to wait for (Ps. 130:5-6). This waiting is what Advent is all about, waiting for the coming of Jesus, the light and life of the world (Lk. 2:25, 29, 36).

Became Flesh and Dwelt Among Us

Flesh can sometimes be used to describe the sinful desires that we wrestle with. But here it is used to describe human mortality (Ps. 78:39, Is. 40:6). God the Son, who is life itself, took on the nature of a man, a man’s body and a man’s soul (Phi. 2:7, Heb. 2:17).

And We Beheld His Glory

The face of God, which could not be seen by Moses or Elijah (Ex. 24:9-122, 33:18-23, 1 Kings 19:11-12), was finally shown to us in Jesus. The Word came to reveal the Father (John 1:18).

The Glory as of the Only-Begotten Son of the Father

Although we are all children of God, there is only one only begotten Son, the eternal Son, who has been generated of the Father from all eternity. So think for a moment of the irony of waiting for something to happen, which has eternally been the case.

Full of Grace and Truth

If you think about this for a moment, grace and truth are two things that do not naturally go together. We can either have both the truth and war, or grace and lies. But to hold grace and truth together is to try and hold together two identically charged magnets (Ecc. 7:21-22, Ps. 130:3).

But the Word came to reveal God to this world. The Son came to show us his Father, to show us what had always been the case, but what we could not grasp. And that was that grace and truth can come together, righteousness and peace can kiss (Ps. 85:10), and the Just one can be the one who justifies (Rom. 3:26).

Christmas Dawn

Joe Harby on November 30, 2014

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Introduction

When Christians are discouraged by the corruptions of our time, it is like complaining about a day that is dark gray and drizzly, wet and soggy. It is in fact a day just like that, but it is not a day like that at midnight.

Because Jesus Christ lived, died, rose again, and ascended into heaven, the world and its history have been completely transformed. It was midnight, but the day has dawned. Think about it. Billions of people identify themselves as followers of Jesus Christ. All over the world people take Sunday off because Jesus rose from the dead on this day. And as much as the secularists don’t like it, our whole dating system is divided in two by the man from Nazareth. This is in fact 2014, the year of our Lord. He was the man who split history in two.

But while it is no longer midnight, we are not anywhere close to midday either. What must we do to understand our time?

The Text

“For, behold, the day cometh, that shall burn as an oven; And all the proud, yea, and all that do wickedly, shall be stubble: And the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.

But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; And ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; For they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts” (Mal 4:1-4).

Summary of the Text

In the previous chapter, Malachi had compared the Lord’s work to a refiner’s fire. All the dross was consumed. This chapter begins in a similar way. A day is coming that will burn like an oven. The proud and the wicked will be consumed like stubble, and with nothing left for them (v. 1). But for those who looked forward to the Lord’s promised deliverance, the sun of righteousness will rise. A ball of flaming righteousness will come up, and healing will extend all along the horizon (v. 2). Those are the healing wings, stretched out to embrace the world. The response of God’s people will be to gambol out into the meadow like calves just released from the stall (v. 3). Our response is not at all dignified. When this all comes to pass, the wicked will be trampled underfoot (v. 4).

Christ the Son, Christ the Sun

Few metaphors are as fittingly biblical as comparing Christ to the sun. In reading the sun

in this way, we are letting the New Testament instruct us on how to understand the Old Testament. The heavens declare the glory of God, the psalmist tells us (Ps. 19: 1-4), and the chief ornament of those heavens is the sun. This is why God sets up a tabernacle for the sun, and the sun comes out of that tabernacle, out of that tent, like a bridegroom on his wedding day (Ps. 19:4-5). But then, in the 10th chapter of Romans, the apostle Paul takes these words and applies them to preachers of the gospel.

Spurgeon summarizes Paul’s thought this way, “So that what was here spoken of the sun by David, is referred by Paul to the gospel, which is the light streaming from Jesus Christ, ‘the Sun of Righteousness.’”

This is why Paul can refer to Christ as the bridegroom in the fifth chapter of Ephesians, and can also say the sleeper should rise and wake up because Christ will shine upon him. “Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Eph. 5:14). He says this, and just nine verses later he is comparing Christ to the bridegroom.

Christmas Dawn

What do we then learned about Christmas from this great word from Malachi? What is the point?

First, the advent of the Christ means the destruction of the proud. There is heat that burns like an oven, and there is heat that makes calves want to play in the sunshine. When God is praised, whenever God is glorified, the humble hear it and are glad (Ps. 34:1-2). The entire cosmos—in heaven, on earth, and under the earth—has been transformed by the birth of this child, and that is why we have celebrations with tinsel, cocoa that is too hot, stupid and overdone Christmas tree ornaments, and way too much fudge. All of this because this baby was born, and if you don’t rejoice in all these apparently insignificant ways at these apparently insignificant tidings, then something needs to be done to your heart. It looks like a three-quarter inch piece of leftover beef jerky, and this is not consistent with the apostle’s desire that our hearts be enlarged. Pride puffs up, and love builds us up in humility.

Second, the sun is a sun of righteousness. God is holy, righteous, and altogether good. Going back to Psalm 19, the structure of the poem compares the law of God to the sun, and that law is perfect, converting the soul. God’s righteousness is not our enemy. God’s righteousness embodies what we were created to be in the first place. But God’s righteousness is the enemy of all that would corrupt us. His righteousness consumes our dross, and refines our silver. We only take it so badly because we don’t know which is the dross and which is the silver, but it all feels like me.

This relates to the third point, which is that God’s righteousness brings healing in its wings. What God’s righteousness destroys is that which was destroying us. Our unrighteousness is the cancer, and God’s righteousness is the chemo. It isn’t always pleasant, but it is always good.

And it is important here to say a word about our justification—because we are forgiven, because we have been declared righteous, God can work on the sin that we have to deal with in a spirit of no condemnation. Every sin that He mortifies in us is a sin that has already been crucified, two thousand years ago.

Last, you shall “go forth.” Righteous that rises in the sky is not debilitating. The night is over, and as the psalmist says, joy comes in the morning (Ps. 30:5). The meaning of Christmas dawn is the meaning of every dawn. Christ is risen, and He has risen from the dead because once in the dead of night, He became a boy child so that it might be said of Him “that of the increase of His government there will be no end.”

The Wise Men And The Nations

Joe Harby on December 27, 2009

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Introduction

This part of the Christmas story is not a stand alone story. In the narrative, we find a type of how all the rulers of this world will eventually come to kiss the Son.

The Text

“Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him . . . When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way” (Matt. 2:1-3, 9-12).

Summary of the Text

After the birth of Jesus in Bethlehem, certain wise men from the east appeared in Jerusalem (v. 1), and they were looking for Him (v. 2). The one they were looking for was King of the Jews because they had seen His star in the east, and intended to worship Him (v. 2). Herod heard about this and he was troubled, along with all Jerusalem (v. 3). After Herod gets some information from his rabbis, he deceitfully sends the wise men on their way. After they left Herod’s presence, the star they had seen back home led them to the right house in Bethlehem (v. 9). Seeing the star gave them great joy (v. 10). They came to the house (not the stable) where they saw the young Jesus along with Mary, His mother (v. 11). From the age of the boys murdered by Herod, we can infer that the wise men arrived sometime within two years of Christ’s birth. They fell down and worshipped Him, and presented their famous and costly gifts—gold, frankincense and myrrh. We don’t know there were three wise men, this being simply an inference from these three gifts. God warned the wise men in a dream, and so they went home by another route (v. 12).

We Three Kings

Now these men are not described as kings, but there are good reasons for treating them as members of the ruling aristocracy, as men who could decide to go to visit a king. First, in the Old Testament, this kind of person was frequently found at court (magi, wise men). Second, these men were dignitaries of sufficient rank to have their questions attract the attention of a king, and to be summoned to his court. Third, their gifts to the young Christ were kingly gifts—the kind of gift that kings would receive from princes. Fourth, the text draws attention to a comparison between their eagerness to worship Christ, and Herod’s false willingness to do so. Fifth, not only did God want the reader of Matthew to know that a king was born in Bethlehem, God wanted Herod to know that a king had been born there. And He wanted him to know it on the kind of authority that he would accept.

Foreshadowing

So what is this story doing here? The clear intent is to show us that Christ is a king, and He is the kind of king who receives legitimate worship from nobles. This is a proleptic story, meaning that it is prophetic. If the toddler Jesus receives this kind of honor, what will He receive later? He receives hostility at the beginning (from Herod) and He receives prostrate worship from Gentile noblemen at the beginning. This is an a fortiori situation, and which one will win out?

Honor and Glory

Paul says that God wants all kinds of men to saved and to come to a knowledge of the truth (1 Tim. 2:4). This “all kinds of” includes kings and those in authority (1 Tim. 2:2). In this matter, Paul practiced what he preached. When he had opportunity to present the gospel to kings and rulers, he did so (Acts 26:28). Kings are told to kiss the Son, lest He be angry (Ps. 2:12). While we are to fear both God and the king (Prov. 24:21), the king is to fear God particularly (Dt. 17:18).
But sin being what it is, this is not something that kings like to do. The gospel being as powerful as it is, however, means that the kings of the earth will come. They all will bring their honor and glory into the Church (Rev.
21:24, 26). They do become nursing fathers to the Church (Is. 49:23), submitting themselves to the Church, and being discipled by the Church. The phrase “nursing fathers” can be misleading, making us think the Church is somehow subordinate to the State—which is the opposite of what the passage says. In the restoration of Israel’s fortunes that is the Church, what does it say? “And kings shall be thy nursing fathers [lit. nourishers], and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.” The leaves on the tree of life are for the healing of the nations, and they cannot be applied without the nations actually getting better (Rev. 22:2).

Tribute and Authority

There are two ways to give. One is an act of authority and the other is an act of submission. There are two ways to receive—and not surprisingly, one is an act of authority and the other is an act of submission. Telling the two of them apart is perfectly clear for the humble, and opaque to the proud. Were the wise men placing Jesus and Mary in their debt with these very expensive gifts? Or were they showing their indebtedness? When our federal government today cuts a check, are they exercising authority or showing submission? This is not a hard question. This story right at the beginning of Christ’s life shows us the pattern that we should expect and require. Christ will not receive (and His Church must not receive) any money whatever from the state unless it is accompanied by prostration before Christ and true worship of Him.

Getting Dressed For Christmas: A Little Holiday Preparation

Joe Harby on December 20, 2009

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Introduction

Holidays are frequently times when people get trapped by the expectations game. Because everyone around you assumes that the day is going to be “really good,” “special,” or “fantastic,” and is constantly telling you to have a “merry” one, it is easy to assume that having a merry Christmas is an actual possession of yours, and if not a possession, at least a birthright. Consequently, the tendency is to sketch out in your mind what you would like that possession to be like. But it turns out, metaphorically speaking, that you get socks instead of the shotgun, or cookware instead of pearls, and the expectation lost is a set-up for real disappointment. This is one of the reasons why holidays can be such an emotional roller coaster ride for so many, and Christmas is no exception.

The Text

“Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col. 3:12-17).

Summary of the Text

The text obviously deals with how we as Christians are to live all the time, and not just during the holidays. But the holidays are nothing other than what we normally do, ramped up to the next level. And so as we prepare our hearts for this celebration, ramp this up as well. Problems arise when we exert ourselves physically, emotionally, financially, and so on, and we don’t exert ourselves here. Think of this as getting dressed for the season—here, put this on. What should you put on? Tender mercies, kindness, humility of mind, meekness, patience (v. 12). That is holiday garb. When you are clothed this way, what are you dressed for? Snow pants are for going out in the snow, right? What is this clothing for? It is getting dressed for forbearance and forgiveness (v. 13). You are all dressed up and therefore ready to drop a quarrel, and to forgive as you were forgiven (v. 13). But that is not enough—you need to put on another layer. Over everything else, put on charity, which is the perfect coat, the perfection coat (v. 14). When you have done that, what are you ready for? You are ready for peace with others, and that peace is saturated with gratitude (v. 15). You are also ready for some music, and particularly the music of grace and gratitude (vv. 15-16). And then, to crown all else, you are dressed for everything—whatever you do, whether in word or deed, you can do it in the name of Jesus, giving thanks to the Father (v. 17).

Getting Dressed Beforehand

Many Christians know what they are supposed to be doing, and so they try to do it. And they feel bad when they fail. But for some reason they don’t prepare themselves beforehand for what they know is coming. They don’t know that how they are dressed for the task is affecting their performance of the task itself. Now, let us suppose that for the last seventeen Christmases in a row you have gotten out of fellowship about something—for gifts you didn’t get, for lack of adequate enthusiasm for gifts you gave, for lack of adequate help with the meal, etc. Seventeen years in a row. Now, is it possible to tell which day this will happen the next time? Sure, it is this next Friday. The 25th. It is marked right there on the calendar, leering at you. So started getting dressed for it now. You don’t really want to be surprised again.

Giving and Receiving

When you are clothed as you ought to be—in kindness, humility of mind, and charity—you will be able to take more delight in gifts you give freely, than in the gifts you receive. You delight in both, of course, but what does Jesus teach us? “I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:35). There are two basic things to remember here. First, giving is better than receiving. Second, this truth is so obviously clear that many people have had to work out complicated ways of receiving—i.e. receiving credit for being so giving (Matt. 6:2-3). As you give, you need to avoid running a trade deficit, with all categories—emotional, physical, and spiritual—taken into account. Remember that gifts are gifts, and gifts are also symbols. And symbols are also layered.

The Gift Gives You

“For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account” (Phil. 4:16-17). Or this: “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” (1 Thess. 2:19). What is our crown? Is it not you?

In giving a gift, you are attached to it. In receiving a gift, the blessing that comes to the giver is your chief delight. And the you that is attached to the gift that is given is either a gift just like the physical gift, or it is booby-trapped box full of hidden emotional expenses. Do not be like the woman that C.S. Lewis said lived for others—and you could always tell who the others were by their hunted expression.

You give the gift, certainly, but the gift also gives you. And it will always give the “you as you are” and not the “you as you appear in your daydreams.” And this is why you must prepare yourself for the giving. You don’t want the gift to give you, and have that “you” be a cheap toy that doesn’t make it through the afternoon of Christmas day.

This is why you must get dressed for the day.

Tidings Of Comfort And Joy

Joe Harby on December 13, 2009

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Introduction

Last Lord’s Day, the message was brought to us from the conclusion of Isaiah 40, and we learned from that message that there are two kinds of waiting. There is a waiting that causes our strength to dissipate, and there is a waiting that gathers our strength for us. There is a waiting that renews, an anticipation that is full of joy, and there is a waiting that is an emotional corrosive. This week we want to develop this idea further, and to do so from a few verses earlier in that same chapter.

The Text

“Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’S hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Is. 40:1-8).

Summary of the Text

The text begins with comfort (v. 1). Godly preparation does not begin with affliction, but such preparation actually ends the affliction. How so? The prophet speaks comfortably to Jerusalem, telling her that her sins are forgiven before the great deliverance arrives (v. 2). The next verse is a prophecy of the ministry of John the Baptist (v. 3; Matt. 3:3; Mark 1:3; John 1:23), who prepared the way for the coming Christ. Every valley is lifted up, and the high places are humbled—for just one example, Zebulon is humbled, and Galilee is exalted (Is. 9:1). Notice that this time of preparation is a time when things are made level, not uneven, when things are made smooth, not rough, when things are made straight, not crooked (v. 4). This time is aiming for a particular result, which is the revelation of the glory of the Lord, which all mankind will see (v. 5; Luke 3:4-6). The prophet is told to cry out—but what is he told to cry? Men are like the grass, and their glory is like the flowers of the field (v. 6)—and as the grass withers and the flowers fades, so men also fade (because of the breath of the Lord). This passage is quoted by the apostle Peter (1 Pet. 1:24-25), to the effect that the Word preached to Christians is the Word that stands forever, and it is the Word by which Christians are born again (1 Pet. 1:23). This means that men who are regenerate are no longer numbered with the withered grass and fading flowers. That Word is preached “by the Holy Spirit” (1 Pet. 1:12), which is of course the same breath that makes the flowers fade.

Two Kinds of Sorrow

Just as there are two kinds of waiting, so also there are two kinds of sorrow—and they parallel the two kinds of waiting. One dissipates strength and the other restores it. One kind of sorrow rakes you over the coals, and the other is the word that speaks comfort. “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Cor. 7:10). One sorrow leads to comfort and no regret, and the other leads to sorrow upon sorrow. You can be sorry today, sorry tomorrow, and you can die sorry. That is not what Christ came to do for you.

Repentant or Penitential

Our English words repentance and penitence are obviously related to one another (via the Latin paenitere), and we do have to be careful not to be superstitious about words. But there are different connotations to these words (in English) having to do with their history in our theological debates. Beginning with Tyndale, who translated metanoeiete as repent, instead of do penance, we have had a long history of distinguishing what it means to receive the grace of God, and what it means to try to surreptitiously earn the grace of God. Luther’s 95 Theses began with this whole issue of penitence understood in gospel terms: “Our Lord and Master Jesus Christ, in saying “Repent ye,” etc., intended that the whole life of believers should be penitence.”

The Real Deal

True repentance should take the time to confess and forsake real sin, and the time should not be wasted through indulgence in nebulous angst about possible sinfulness that is always carefully undefined. “Penitential” seasons can be put to a genuinely good use if they are a time when serious, once-for-all mortification of particular sins occurs— if real sins and real bad habits are uprooted from your life. Pray, practice and pursue Colossians 3:5 and 3:8. Who could possibly be against that? The real problems come in when sin is not really dealt with, and yet the times of squirrel-cage run penitence don’t even slow down, and the penitent daily comes to resemble more closely the policemen in Penzance. “Yes, but you don’t go!”

Glad Tidings

Jesus assumes that such times can be spiritually healthy, but He requires His followers to keep it a secret that they are observing such a time. “Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly” (Matt. 6:16-18). A fast is a time for reflection, personal discipline, and confession, and if you are doing this during a penitential season, Jesus requires that you take reasonable measures to hide what you are doing from others. Why? Because your life should embody the truth that this entire season is a time when we are bringing to the world tidings of comfort and joy.