This Just In! Good News! Romans 1:1-7

Watching the news for any length of time at all can prove to be a depressing and downright worrisome endeavor. It seems as though ill will, protest, propaganda, spin, and bias clouds nearly everything that we read about, watch on TV, or listen to on the radio. Not only that, but those stores that receive the most attention tend to be those stories that can deliver the best shock value, outrage, and even disgust. Throw “fake news” into the mix and it is no wonder the citizens of this world and its earthly kingdoms are anything but post-modern Pontious Pilates asking “What is truth?” In fact, we are living in a world that is in many ways what atheist Aldous Huxley predicted in his dystopia novel—A Brave New World—a world of social engineering, pervasive conditioning, and loss of truth, hope, and meaning. Perhaps this is why, at least for me, good news is so refreshing. Imagine what it would be like if instead of seeing concerned looks and hearing despondent tones, a smile was adorned and a hopeful cadence was present in those who delivered the late-breaking bulletins or “this just in” segments. Thankfully, as far as God’s Word in general and Romans in particular is concerned, there is good news to hear, know, and apply to our lives as citizens of both this world and the Kingdom of God.  So what news is there to know? What does it mean? What do I do with this information for the time being (that is while I wait for the kingdom of God to be realized in full)? Thankfully, these questions and more will be answered by Paul in his letter to the church in Rome—a church that itself existed in a brave new world. However, before we get knee-deep into the content of this epistle, let us examine the opening of this letter and enjoy four introductions that successfully introduce one of its major themes: God’s people have good news that needs to be broadcasted.

1. Introduction of the Author-1:1

Although Paul is popular enough among biblical characters, a couple of things are worth pointing out so that we might understand life-situation that Paul was in when he wrote the book of Romans. First, at this point in Paul’s ministry, the apostle had already completed three missionary journeys and was now spending the winter in Corinth. This places the date at around 57AD. Second, having already spent much time and energy in the eastern Mediterranean, Paul was now ready to explore new venues for the expansion of the gospel message—namely, the center of the Roman Empire. Third, after spending time in Jerusalem, Paul was concerned about how the Gentiles were integrating into the people of God. This issue specifically figures prominently in this lengthy letter. Finally, the apostle was probably introducing himself to the Roman church, in part, to elicit its support of his future ministry into areas like Spain. In Romans, he hopes to earn the church’s trust and present a well-reasoned theology so that they might be comfortable supporting his ministry.

Perhaps this is one reason why the apostle begins by identifying himself as “a bond-servant of Christ Jesus” (1:1a). This first title is simple and profound. First, “bond-servant” (douloV) is both humble and telling of how Paul understood his authority. Also translated “slave,” “bond-servant” helps the recipient of the letter understand how Paul viewed his ministry. However, “bond-servant” is a term used throughout the Old Testament of the likes of Joshua (see Joshua 14:7). Therefore, while humble, Paul believed that his ministry held authority and significance. This authority and significance came from the one who owned him—Christ Jesus. While Paul is the source of the letter, it is Christ Jesus and His gospel ministry that will be the focus of the letter.

Having introduced his humble and yet authoritative identity as rooted in the person and work of Jesus, Paul next adds a short resume to keep the reader reading—“called as an apostle, set apart for the gospel of God” (1:1b). No doubt at this point, the apostles were relatively well-known. While Peter, James, and John were household names by now, Paul inserts his own name into this exclusive bunch in an effort gain a hearing by those who pick up this letter to read it. God had seen to it that Paul was “set apart for the gospel of God.” In other words, the “good news” that the twelve had espoused was the same “news” that Paul was bringing.

“Gospel” has backgrounds in both the Old Testament and the Roman world. For instance, the prophets used the word to depict God’s saving intervention on behalf of his people (see Isa. 40:9). However, the word was applied by the Romans to the emperor, whose birth, life, and deeds were considered “good news” for the world. While many saw their security and joy in the success of the emperor, Paul makes it clear here that good news of a different kind provides the only true hope and joy—the good news of the gospel of Jesus Christ.

2. Introduction of the Gospel-1:2-5-The Message

Unlike the fiat promises that an emperor may give, the good news that preoccupies Paul’s letter was “promised beforehand through His prophets in the holy Scriptures” (1:2). In other words, the fulfillments of the prophecies that Christ and his ministry accomplished lend credence to the message that Jesus espoused. It is this message that Paul determines to bring to the church at Rome. It is one thing for an emperor to speak with authority. However, consider how much more seriously Jesus’ message should be taken considering all of the prophecies He fulfilled!

Next, Paul elucidates some of the particulars of the gospel message itself. He begins first with its chief character—God’s “Son, who was born of a descendant of David according to the Flesh…Jesus Christ our Lord” (1:3, 4b). These two descriptors anchor Jesus in both history and beyond. First, Jesus is a literal member of an actual family tree with special implications. In the Old Testament, God promises that a descendant of David would have eternal reign.

2 Sam. 7:12-14a-“When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for My Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son.”

 Paul is therefore identifying Jesus as the one in whom the ultimate significance of this prophecy is fulfilled.

Second, by referring to this “Son” as “Jesus Christ our Lord” Paul is ascribing divinity, sovereignty, and matchless glory to this individual. His is, in other words, historical and holy, real and royal, actual Son and glorious Savior.

Paul builds on this theme of historicity and glory when he says “who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of Holiness” (1:4a). The verb “was declared” means “to come to a definitive decision or firm resolve.” Though Christ was always the Son of God, his resurrection from the dead confirmed for the world that this was so and proclaimed it to the world! Therefore, not only can the good news that Paul shares be trusted because it fulfills prophecy, it also has been certified true by an empty tomb!

Truly, the church to which Paul was writing this was familiar with the Old Testament prophets and the events in Jerusalem. Paul provides this reminder in an effort to reaffirm the faith that this church already held in a brave new world that challenged anything that appeared to replace Caesar with a more powerful sovereign or stirred up controversy.  

It was from this Jesus—the prophesied and risen Messiah—that Paul received the grace that saved him and named him as an apostle—“through whom we have received grace and apostleship” (1:5a). In other words, the authority with which Paul writes this letter has been granted him by the greatest of all authorities—Jesus Himself! This lends further credibility to Paul’s authority. Not only does Paul equate his identity with the likes of other “bond-servants” before him (1:1), he also says that he is “set apart” (1:1b) and here claims that he received special grace that afforded him an exclusive position among the apostles.

A reminder of how great the grace of God was in Paul’s life is in order here. Paul was “Saul” and a persecutor of the church. He hated Christians and conspired to kill many of them in an effort to annihilate the infant movement. He even held the coats of those who stoned the first Christian martyr—Stephen. On his way to Damascus, Saul was blindsided (literally) by the glory of Jesus, saved, and then commissioned out of a life of darkness and into a life of gospel ministry. Saul became Paul, and in the most radical conversion story ever recorded, this “greatest of all sinners” became a prolific church planter, New Testament writer, and early church leader. Few knew how sweet the grace of God tasted more than Paul did.

The grace of God in Paul’s life was not only for his benefit, it was also bestowed on him “to bring about obedience of faith among all the Gentiles for His name’s sake” (1:5b). In other words, the grace in Paul’s life galvanized Paul’s ministry to Asia minor and to those he was writing to in this letter—the church in Rome. This ministry involved several important pursuits. First, his ministry sought obedience of faith in those who received it. In other words, a successful ministry yielded faithful obedience to the Lord. For Paul, it wasn’t about how big any one of his church-plants was, the size of its campus, or even the current flavor of its programs. The ultimate test of whether or his ministry was successful was whether or not those involved were faithful and obedient to the Lord. Second, Paul’s ministry extended to “all the Gentiles.” This ministry was for, all people inasmuch as the grace of God extends to the world. Third, Paul’s ministry existed for the glory of God—“for His name’s sake” (1:5b). Paul was not concerned about personal prestige or impressing the world. His ministry was preoccupied with glorifying the Lord. 

As the introduction of the gospel is made here, several things have become clear. The gospel is predicted in the Old Testament, centered in the person of Jesus, confirmed by means of the resurrection, received by and applied to Paul in a special way, and results in a ministry of faithful obedience for all people for the glory of God.

Next, Paul introduces his recipients—“”among whom you also are called of Jesus Christ” (1:6). What an encouragement for those reading this letter! They too, like Paul, had been visited by God’s grace and called of Jesus Christ. So, just who was the church in Rome?

Truth be told, there is no direct evidence about the origins of Christianity in Rome. Though some have suggested that Peter founded the first Christian church in Rome, it is difficult to place Peter in Rome at an early date and even more difficult to imagine that Paul would write as he does to a church founded by another apostle. Luke mentions that “visitors from Rome” were present on the day of Pentecost (Acts 2:10). It is very possible that some of them were probably converted as a result of Peter’s powerful speech. They would have no doubt returned to their home city and begun preaching and teaching that Jesus was the Messiah. The resulting Christian church in Rome is the direct audience for Paul’s letter—a church in a brave new world. This church, though passionate, was a small group of individuals who appeared markedly different from those around them—including traditional Jews. Conspicuous and Christ-centered, this church would eventually receive much persecution. In fact, riots that broke out among the Jewish people because of the introduction of Christ into their belief system by the small Christian community. As a result, Emperor Claudius expelled all Jews from Rome—leaving behind many god-fearing gentiles who were under the emperor’s radar and now despised by their Jewish brothers and sisters. Consequently, the church in Rome had become less and less Jewish in orientation. As we will soon see, Paul writes this letter in part to show the relationship the Jews and Gentiles have with the gospel message respectively, highlighting the changing times and future hope for both people groups.

4. Introduction of the Letter-1:7

 Finally, Paul introduces the letter with the kind of traditional greeting that is found in many ancient epistles—“Grace to you and peace from God our Father and the Lord Jesus Christ” (1:7). Inasmuch as grace figures prominently in the gospel message in general and the book of Romans in particular, it is fitting for Paul to highlight it here. Not only does Paul call for grace for the church in Rome, he also calls for peace. After all, the church in Rome was a church dealing with pressure from all sides. The empire, at this point was not sympathetic to the Christian movement and many measures were being taken to discredit, undermine, and silence those who belonged to this worldview (sounds familiar). It is in this environment that Paul prays that grace and peace be given to the church as it stands for the kingdom in its brave new world.

In Paul’s greeting, he also identifies the source of these blessings—“from God our Father and the Lord Jesus Christ” (1:7). The church had to understand that any grace they enjoyed and any peace they could hope for would come only from God the Father and the Lord Jesus Christ. In fact, these two titles, imply that these two members of the Trinity that are equal in divinity and glory.

So What?

The introductions made in this passage: the author, gospel, recipients, and letter successfully describe the bulletin that is being broadcast before the church in Rome. Thankfully, this bulletin comes as an encouragement to the young and struggling church as it is concerned with Jesus Christ and the grace that He has provided them and his servant Paul. The coming information enscripturated in this letter can be trusted as it comes from a credible authority—Paul, is life-changing as it involves the gospel, is relevant as it was addressed to this church, and can be enjoyed inasmuch as it is being delivered with “grace and peace.” These same characteristics potentially apply to all who read it today. Take heart church, there is good news to be had and the best part is, this news can be trusted, is transforming, is for US, and is given with grace and peace. This just in, GOOD NEWS! A great way to kick off our series in Romans—a letter for a church in a Brave New World. 

The Year of the King -New Year's Message

Many people at this time of year are also trying to make changes in their lives by means of resolutions that they hope will transition them well into a new and better state. However, I want to take this opportunity before we head into a new year and a new series to have us consider something that is often overlooked—how we approach issues/threats that inevitably emerge around us as individuals and as a church. If there is one thing that we can be sure of in life it is the prevalence of conflicts that we must confront. However, if handled rightly, these conflicts can become opportunities. Jerry Falwell Sr. once said, “Life is filled with glorious opportunities, brilliantly disguised as insoluble problems.” Can this be true? I believe it is. All that is required is the right approach. So let us look at two diametrically different approaches to two very similar situations in an effort to learn which will serve God’s will for us better as individuals and as a church in 2017 and beyond.

I. APPROACH #1: A COWERING APPROACH-1 Samuel 17:1-11

In 1 Samuel 13, Israel’s first king began his forty two year reign at the age of thirty. Young, striking, and popular, Saul was everything that Israel hoped for—at least at first. Inevitably after new nations are established and kings are appointed, they are tested by surrounding powers who, in trying to take advantage of the immaturity and inexperience of the new state and its leadership, seek to snuff it out. For Israel and Saul, the Philistines proved to be their greatest test. In fact, no sooner had Saul been appointed kind did the Philistines begin their offensive against the newborn state (see 1 Sam. 13:1ff).

After Saul and Israel gained several victories and suffered several moral failures in this campaign against the Philistines, we pick up the story in chapter 17:1-“Now the Philistines gathered their armies for battle; and they were gathered at Socoh which belongs to Judah, and the camped between Socoh and Azekah, in Ephes-dammim,…”. The description given here reveals that the Philistines were right outside of Jerusalem. No doubt showing up at Israel’s back door with armies gathered was an invitation to war, leaving Saul and the men of Israel with no choice but to meet this threat.

 “Saul and the men of Israel were gathered and camped in the valley of Elah, and drew up in battle array to encounter the Philistines,…” (17:2). A couple of details are important to point out here, especially as we prepare to compare this text with the next (2 Samuel 5). First, “Saul” figures prominently in the narrative. His is the first individual identified in the text and he will be the last one mentioned in this short passage. This establishes Saul’s leadership over the nation of Israel in general and over the current situation in particular. How well Israel meets this threat will no doubt hinge in large part on how Saul handles this conflict.

The second detail worth mentioning here is the lack of initiative that is suggested by the passive voice “were gathered and camped” and the verb “drew up.” These and other clues suggest that Saul met this enemy because they absolutely had to, not because they were eager to take care of business. The lack of urgency is obvious in any reading of this text. Perhaps these Israelites were war-weary or maybe they were busy trying to set up their new government. For whatever reason, Saul’s regime proves, at least in this instance, that it was more reactive than proactive.

The text moves on to describe the meeting of these two powers as follows: “the Philistines stood on the mountain on one side while Israel stood on the mountain on the other side, with the valley between them” (17:3).

In one corner—the Philistine corner—stood a tribe of people that were descendants of maritime mercenaries from Phoenicia. Once a formidable naval nuisance to Egypt and others, the Philistines had run aground and, at this point were nomadic warriors. Much of current knowledge of Philistine material culture comes from reliefs at archaeological digs, including the use by Philistine warriors of kilts, feathered headdresses, and curved keel sailing vessels with high sterns and bows. Unlike the Canaanites, Israelites, and Egyptians, the Philistines did not practice circumcision (Judg. 14:3; 15:18; 1 Sam. 17:26). The biblical record attests to Philistine military prowess. They had iron weapons before the Israelites did (13:19–22), and effectively employed chariots and heavy infantry on the battlefield (EBD). Advances in iron weaponry and their militaristic reputation made the Philistines a fearsome bunch of uncircumcised, Baal-worshipers. 

In corner number 2—the Israelites. This brand new nation was just trying to make it onto the scene. Weary from war with the Philistines and others, these did not have the iron assets that the Philistines did nor were they as practiced in warfare. This did not appear to be a fair fight at all, especially when all of the energy appears to be on the side of the Philistines (as Saul appears reluctant to meet this enemy head on).

Things become even more uneven when a champion emerges in between the two camps—“then a champion came out from the armies of the Philistines named Goliath, from Gath…” (17:4a). This man’s name means what he is—a giant. He was the toughest of the tribe of the Philistines—an intimidating challenger for the kind of competition that he would soon propose between these two armies.  

So how big was he? The Bible says “six cubits and a span” (17:4b). That is roughly nine feet nine inches! (Someone was eating their green beans!).

However, what is perhaps even more intimidating than his size was his imposing presence, complete with all of the finest tools available to this bronze-age bunch of warriors. Samuel doesn’t miss a thing in his description of this behemoth—“He had a bronze helmet on his head, and he was clothed with scale-armor which weighed five thousand shekels of bronze. He also had bronze greaves on his legs and a bronze javelin slung between his shoulders. The shaft of his spear was like a weaver’s beam, and the head of his spear weighed six hundred shekels of iron; his shield-carrier also walked before him,…” (17:5-7). His armor weighed 5000 shekels of bronze. That is over 150lbs! The shaft of his spear was a 26 foot beam! On the tip of it, a heavy spear head weighed 600 shekels or 18lbs! To complete the look, he has a servant whose sole purpose is to follow him around carrying his shield. It is this giant who descends into the valley between the Philistines and the Israelites, unafraid. I imagine he was hard to look at with the sun glaring off of his state-of-the-art armor courtesy of the finest iron-age military outfitters available.

There, in that valley, Goliath “stood and shouted to the ranks of Israel and said to them, ‘Why do you come out to draw up in battle array? Am I not the Philistine and you servants of Saul? Choose a man for yourselves and let him come down to me. It he is able to fight me and kill me, then we will become your servants; but if I prevail against him and kill him, then you shall become our servants and serve us’…” (17:8-9). Allow me to paraphrase: “Oh, you’ve decided to come out to finally meet us have you? Look at us and…look at you! We will cream you if we do this the hard way. Let me offer you a proposition. You send your best men to fight be and we will settle this in a friendly competition. Your guy wins, we lose. I win, you lose.

This statement is no different than those one might here from the biggest guy in the locker room. Here is a guy who, by all appearances is the biggest jock of them all! 

Continuing his taunting rant, Goliath says “I defy the ranks of Israel this day; give me a man that we may fight together” (17:10). This statement highlights yet another detail that I want to be sure to highlight before we move on to the next passage for comparison. Notice who is taking charge –Goliath. Notice where the focus of the descriptions centers—human strength. This is a very 2-dimensional scene. Mano-a-mano, fist-to cuffs. The problem here is, on a very human level, the Israelites do not have a prayer against this guy or the army that he represents. They were bigger, stronger, and more schooled in warfare.

Recognizing all of this, the Bible continues and says “When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid” (17:11). The lack of initiative early on, the superiority of the Philistine forces, the taunting proposal by this giant, and the unhealthy preoccupation with the very human elements of this whole spectacle are too much for the man at the center of it all—Saul. By proxy, “all Israel” suffers “dismay” and is “greatly afraid.”

The first approach given by Saul is marked with discouragement and dread. Surely this isn’t the approach that we want to endorse this year, or any other year for that matter!

II. APPROACH #2: A CONFIDENT APPROACH-2 Samuel 5:17-21

Time travel with me if you will and you will find a very familiar scene. In 2 Samuel 5:17-21, the Bible reveals the following, “When the Philistines heard that they had anointed David king over Israel, all the Philistines went up to seek out David,…Now the Philistines came and spread themselves out in the valley of Rephaim…” (5:17a, 18). A familiar enemy observes a similar transition of power and sees yet another opportunity to undermine a young nation. Just like before, they show up at Jerusalem’s backdoor, this time in Rephaim—some three or four miles southwest. While the setting/ingredients of 2 Samuel 5 could not be more like 1 Samuel 17, as 2 Samuel 5 unfolds, a very different story is told. This time around, “David” is introduced as the prominent figure to be associated with the nation of Israel and this situation in particular as his name figure prominently in this passage.

Unlike the passivity witnessed in Saul’s reaction to the offensive, “When David heard of it, he went down to the stronghold” (5:17b). The active voice and immediacy of his action stands in stark contrast to Saul’s near-hesitant movement in 1 Sam. 17. There, Saul left Jerusalem begrudgingly because he felt like he had to. Here, David leaves urgently, knowing that it is his duty to stand up for his people and his God. The two responses could not be more different.

The two approaches to confrontations represented in these passage also differ in the perspective that is given to their respective situations. In Saul’s approach, a 2-dimensional perspective was endorsed—the kind of approach that only took in the human elements involved, resulting in great discouragement. Here, in David’s approach, immediately a third dimension is introduced—“Then David inquired of the Lord saying, ‘Shall I go up against the Philistines? Will you give them into my hand?’…” (5:19a). Nowhere in Saul’s approach did we see inquiries made of the Divine.  However, David, in seeking the Lord, gives the situation a whole new perspective—a God-centered perspective. By inviting God to participate in the unfolding conflict, David opens up his world to divine influence in which anything is possible (even an enemy being delivered into his hand).

David’s inquiry not only allows for a superior perspective on the entire situation, it also allows for God to provide an answer to his request—“and the Lord said to David, ‘God up, for I will certainly give the Philistines into your hand…”(5:19). 

Luke 11:9-“Ask and it will be given to you, seek and you shall find, knock and the door will be open for you”

I imagine God was perfectly willing and even excited to intervene on David’s behalf because David included God in what was going on, and, in fact, longed for God’s participation, guidance, and provision in the matter.

Although the same battle lines are drawn in these two passages, in the first, Saul was preoccupied with what he saw, David was confident of what He didn’t see. In the first, Saul was discouraged after delimiting his perspective to a 2-dimensional human level. In the second, David invited God’s participation, and, as a result, was promised a victory.

Immediately upon hearing this answer to his request “David came to Baal-perazim and defeated them there,…”(5:20a). It is amazing what a promise of victory will do for one’s resolve to head into battle. In fact, Israel’s victory was such a done deal because of the promise of God that the victory is couched in relatively indifferent terms.

In response to this victory, David does not showboat, brag, or magnify himself. Instead, he continues to draw attention toward the Lord by giving Him the glory and the credit—“The Lord has broken through my enemies before me like the breakthrough of waters,…”(5:20b). God was involved in the beginning of this situation and was praised at the end of the situation because of what God did in the situation after being invited to participate in the situation in the first place.

As a result of what God did, He is magnified over and above the pagan Gods of the Philistines. This is indicated by the name that David game the place of the victory—Baal-perazim—“God of divisions.” Here, David is using the pagan God Baal mockingly. By naming the place of their great loss after their own god, he is rubbing the Philistine’s faces in their own failure.

So great was their defeat and David’s victory that the Philistines “abandoned their idols there, so David and his men carried them away…”(5:21). Imagine, a victory so sure that the losers give up their former allegiances entirely! That is exactly what happened. After witnessing what a real God can do and recognizing the futility of their inferior god, these Philistines leave their relics and superstitious tchotchkes behind. This is a far cry from what happened in Saul’s approach earlier.

So What?

So let us review. In the first approach to existential conflict a slow-moving and war-weary Saul settled for an imperfect and incomplete perspective that had him focused on what he could see. This left him and Israel discouraged and ultimately paralyzed in fear. In the second approach an eager David endorsed a more complete divinely-centered perspective that included what he couldn’t see—the one true God. In so doing, he asked for and received God’s powerful involvement on behalf of his people and won a resounding victory that ultimately glorified God and upset the idols of those defeated. What/who made the difference? Answer: the one who sat on the throne. Saul and David figure prominently in these passages. They are at the center of what happens and, in some ways, responsible for the outcome. The first performed poorly and the second performed beautifully.

My friends, as we head into this New Year and inevitably face the existential, spiritual, emotional, and practical conflicts therein, we can respond in two ways. We could approach things from a posture of weariness and dread, focused on how tired we are and how huge the obstacles around us seem. However, this kind of approach will only leave us discouraged, paralyzed, and fearful—useless to ourselves, others, and to the kingdom-building work to which God has called us.  However, the good news today is this. There is another approach! We can choose to eagerly adopt a divine perspective that invites God’s involvement at every turn, trusting that He will answer us when we call upon Him. Such an approach will not leave us wanting. It will create opportunities for God to show off His glory in ways that will cause the world to reconsider its frivolous and inferior pursuits.

What makes the difference? Recognizing who sits on the throne! The one who sits on the throne is Jesus Christ, who, as we’ve recently read about in this Christmas season is the culminating Messiah/Savior/Christ/King from the line of David—born in David’s birthplace to descendants of David himself! As great as David was, Jesus is infinitely superior for, HE IS GOD! He proved as much in his life, death, burial, and resurrection (see 1 Cor. 15). He has confirmed His place at the right hand of the Father in heaven (Acts 2:33). What more could we ask for? What more assurance do we need of ultimate victory? What more encouraging message could we hear on this day? What better reminder is there to recall in moments of fear and weakness? Because Jesus sits on the throne, His people can walk in victory—no matter what threats they face.

Romans 8:31-“What shall we say then? If God is for us, who can be against us?”

1 Corinthians 15:57 “But thanks be to God, who gives us the victory through our Lord Jesus Christ.”

I John 5:4 “For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith.” 

Do not spend another year settling for a 2-dimensional human-centered perspective. Remember who sits on the throne and, in response ask for his involvement in your life, in the life of this church, and watch as He chooses to glorify Himself and shame the world!  

Those who Seek the Lord are Not Alone-Matt. 2:9-12

Throughout this season many people have spent (or soon will be spending) a great deal of time searching for the perfect present for their friends and family. I’m married to the kind of person who loves to seek out or even create special gifts for just about everyone. There is a certain joy in the hunt for a present and then an even greater joy when one lays eyes on just the right thing. Gifts that are given and received demonstrate love and illustrate to those on both ends of the exchange that they are not alone—someone cares enough about me to spend the time, energy, and means to purchase or create this special token of affection.  

The same is true of our passage today. In Matthew 2, the wise men seek out the greatest gift of all—Jesus Christ. Once they find Him, they exchange gifts with the Christ child. This charming spectacle illustrates one simple truth—those who seek the Lord Jesus Christ—the greatest gift—will not be left alone. Let us ask and answer five questions concerning Matthew 2:9-12 to discover how the story unfolds.

I. How did they get there? -2:9

To fully appreciate the timing of the magi’s arrival, one must be privy to the beginning of chapter 2—especially verses 1-8.

Matt. 2:1-8-Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.” When Herod the king heard this, he was troubled, and all Jerusalem with him. Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. They said to him, “In Bethlehem of Judea; for this is what has been written by the prophet: ‘And you, Bethlehem, land of Judah, Are by no means least among the leaders of Judah; For out of you shall come forth a Ruler Who will shepherd My people Israel. ’Then Herod secretly called the magi and determined from them the exact time the star appeared. And he sent them to Bethlehem and said, “Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him.”

It is obvious by what Matthew relates here that the Messiah was born in the midst of a crisis situation (see Matt. 1:18-25) and that crisis plagued his infancy. From the moment Jesus’ was born, his life was in Jeopardy. Kings and despots were not normally in the business of allowing new kings in their territory if they could help it. When the Magi stumble on the scene and ask about a new King, you can imagine Herod’s response—panic! Rumors of a world ruler arising from Judea were already being circulated in the east during this time. Not to mention, Israel’s prophets had long expected a Davidic deliverer. That these magi had come—leading figures in the religious court life of their respective countries—to worship an infant king only fanned the flames of Herod’s outrage.

Therefore, seeking to protect his own legitimacy and squash any foreseeable coup d’etat, Herod hatches a plan: discover the young king’s whereabouts by means of these wise men and kill the insurrection before it even begins.

This is where we pick up the story-“After hearing the king, they went their way” (2:9a). This would be the last leg of a long journey. If the Magi had come from the environs of Babylon, they would have traveled approximately 900 miles. No doubt, a journey like this would have spanned months and would have included a rather large traveling party. 

All along this journey, these men were following a star—“and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was…” (2:9b). The cause or nature of the star is not made explicit. Some believe it may have been a comet (Halley’s Comet was visible in 12 and 11 B.C.), a supernova, or a conjunction of planets (unusual planetary alignment). Others believe it may have been a supernatural phenomenon that only the Magi could see. Still others say it could have been a luminous angelic being guiding these men the entire way to Bethlehem. Regardless of what it was, these leading figures in the areas of science (astrology), diplomacy (wisdom), and religion, were so enthralled by the star and its corresponding message that they could not help but follow it in search of the “place where the child was.”

Notice what peaked the interest of the magi—a star. God is able and willing to reach people right where they are and draw them to Himself by means of something that garners their interest. The arts, politics, sciences, literatures, aesthetics, design, philosophy, etc. are all potential avenues by which God can meet people on their turf and, if leveraged appropriately, lead men and women to himself. Here, a star peaks the curiosity of these astrologers of the east, leaving them with a question in need of answering: is the Jewish prophecy real? Is there a Messiah? Had the greatest gift of all really arrived? These questions prompted an investigation and their search would not leave them dissatisfied. Why? Those who seek the Lord will not be left wanting nor will they be left alone.

II. In What Manner did they Travel? -2:10

How did these men travel? “When they saw the star, they rejoiced with great joy” (2:10a). It is as though this astrological anomaly signaled that passages like Numbers 24:17 were in fact true!

Numbers 24:17-A star will come out of Jacob; a scepter will rise out of Israel.

For many, this prophecy was understood to point to a messianic deliverer. In fact, in Revelation Jesus would say of himself “I am the Root and the Offspring of David, and the bright and Morning Star.”

After witnessing this star they set out on their journey. However, these did so rejoicing exceedingly with great joy (2:10b). Literally, this reads “they rejoiced very great joy.” These Magi met their search for the promised child with great alacrity, urgency, and glee. I imagine that part of the reason for this joy was because these men, to a degree, understood the potential implications involved in what they would find when they reached their destination.

Similarly, if people could remember that when they search for the Lord, they will, in fact, find Him, it would make for a more joyous journey.

Those who seek the Lord will find Him and everything that comes with Him! What could be more exciting than that? These wise men illustrate just this in their lengthy pursuit of the Christ-child. My goal today is to remind you that those who seek the Lord will never be left wanting or alone.

III. Why did they go there? -2:11a-b

Finally, after months of traveling hundreds of miles, the wise men arrive—“coming into the house they saw the child with Mary His mother” (2:11a). Just imagine the expectation leading up to this moment when the star rested in the heavens over Bethlehem. The magi had been successfully led to this quaint little residence that housed the most important being to ever grace this planet—Jesus, the long-awaited Savior of the world, King of kings and Lord of lords.

What else could they do by fall and worship him—“and they fell to the ground and worshipped Him…”(2:11b). Just picture this scene in your mind’s eye. A group of powerful foreign dignitaries have traveled a huge distance to a rural town only to fall down and worship a toddler by means of the most humble posture available! Why? Because these wise men lived up to their name. True wisdom seeks greatness, follows after greatness, and submits to greatness. It just so happened that Jesus was and is the greatest person to seek, follow after, and submit to.

There is a popular bumper sticker/t-shirt graphic that says “Wise men still seek him.” This quote is no doubt derived from this story of the magi who, in seeking the Lord are not left wanting. They find exactly what they were looking for—the greatest of all beings veiled in young flesh. He is the greatest gift of all. As a result, they do the wise thing and worship Him. Allow me to reiterate, my agenda today is simple, all I’m trying to do is remind you that those who seek the Lord will never be left wanting or alone—in fact, these will be found worshipping at the feet of their Lord and Savior in whom they have everything!

IV. What did they Bring with Them? -2:11c-d

Not only did the wise men sacrifice their time and effort to seek the Lord in a big way, they also came bearing gifts. This is introduced when Matthew says “Then, opening their treasures…”(2:11c). When dignitaries approached royalty or people of high political, social, or religious esteem, they often brought with them gifts to demonstrate their reverence for the recipient and their obedience to him/her.

This formality is still practiced today.  Theodore Roosevelt received a zebra and a lion from Ethiopia; Richard Nixon—a panda from China; George W. Bush—300 pounds of raw lamb from Argentina. Lloyd N. Hand, the chief of protocol during Lyndon B. Johnson’s administration, recalled an instance when the prime minister of the U.K. gifted the president a Burberry coat. “In some occasions, countries have presented a collection of small gifts, like when the government of Great Britain and Northern Ireland gifted Obama, among other things, a package of sea salt, a small, fabric-covered personal journal, and a set of four coasters. Brunei tried the same approach, giving the president among other gifts, 12 scented votive candles and a tea infuser in the shape of a penguin. That same year saw the Sultan of Malaysia give the president a 20-inch steel sword in a gemstone encrusted sheath, while not to be outdone, the prime minister of Algeria gave the president a ceremonial dagger with coral stones and silver work. Though nothing can probably beat the gift of crocodile insurance given by the chief minister of Australia's Northern Territory” (The Atlantic).

So what gifts did these wise men bring? What could possibly be fitting for the King of Kings?

Three gifts are mentioned specifically: “they presented to Him gifts of gold, frankincense, and myrrh” (2:11d). These were peculiar playthings for the young toddler. Though the use of these gifts may have been limited for young Jesus, these three gifts represented something very special.

Gold was (and remains to this day) valued throughout the world as a medium of exchange as well as a precious metal for making Jewelry, ornaments, and dining utensils for royalty. It communicates status, prestige, and majesty. Heaven is described later as gold plated (see Revelation 20-22) and is no doubt a consistent image of glory and magnificence. Incense (here “frankincense”) comes from an amber resin and produces a sweet odor when burned. Though used as a perfume, in Israel it was used on the altar in worship observances. Again, in Revelation, the prayers of the saints and the death of martyrs is described as incense that rises to God on the thrown (Rev. 8:4). To the Lord, incense or frankincense is a fragrant and pleasing aroma (2 Cor. 2:15) that is characteristic of the worship of almighty God. Finally, myrrh consisted of a mixture of resin, gum, and the oil myrrhol and was used to pack in the wrappings of the clothing of a deceased person to combat the smell of the decaying body (John 19:39). Ultimately, though perceived as peculiar at first, the gifts the magi gave were poignant as each on spoke of Jesus’ unparalleled glory, the worship He would no doubt receive, and the ministry of redemption He would accomplish on the cross respectively.

These gifts communicate that once one finds the Lord, an expected response is to give of oneself to Him. He that would and did give His life for the world, deserves nothing less. My agenda today is relatively focused all I’m trying to get across is that those who seek the Lord will never be left wanting or alone—instead, these will be filled so much that exuberant worship and reverence for Christ will take place. You may say that it is a grand gift-exchange. He came to this earth and gave His life; we give him glory, worship, and appreciation for His sacrifice in response.

V. How did they leave?

After spending time in worship of Jesus, the magi are made aware of Herod’s nefarious plan to eradicate the Christ-child—“And having been warned by God in a dream not to return to Herod…” (2:12a). This is the second time a dreams is used to communicate something important in Matthew’s gospel (the first was in the case of Joseph). In both cases, the dreams are given to help eliminate a threat to God’s plan. Interestingly enough, having found the Lord, the wise men are included in God’s plan to help preserve the Christ Child so that he might fulfill his ministry of redemptive and escape a premature death.

After hearing from the Lord in a dream, the magi “left for their own country by another way…” (2:12b). Though the literal route they took was amended, what is also obvious is the life change that the magi received after their pursuit of the Lord. Sure, they returned home “by another way.” But I imagine they also returned as different people entirely having found exactly what they were looking for in the first place—Jesus Christ.

So What?

I remind you that my agenda today is simple. All I’m trying to do is remind you that those who seek the Lord will never be left wanting or alone. Here, God reveals himself to the magi, instigating a search for the greatest gift of all, the Lord Jesus Christ. Once found, a grand gift exchange is described. Jesus, in coming to the earth illustrates His willingness to give of His life for men and women like the magi and like you and me. In response, the wise men give him glory, worship, and appreciation for what He would one day do and what He has already done for you and for me.

What are you seeking in this life? What characterizes your life’s pursuit? In what ways are you spending your time and energy and focus? While I can’t speak for what the things of this world may provide once they are found and acquired, I can say without equivocation that those who seek the Lord will not be left wanting and will not be left alone. The great thing about a message like this is that it is just as relevant today as it was for the magi. Not only that, but it applies to believers and unbelievers alike. In every season, circumstance, triumph or tribulation, our pursuit, the focus of our attention, and direction of our effort ought to be in His direction. He is there, He is waiting, and He is ready to give of Himself for you. What else do we need? What do you seek? 

Believers in Crisis are Not Alone-Matt. 1:18-25

This past Sunday night I was made aware of some shocking news. The 27-year-old son of some beloved former members of our church had passed away unexpectedly in his sleep the night before. What proved truly troubling to me, I imagine, marked an acute moment of crisis for this man’s parents, sister, and close friends/family. As a pastor, even of a small church like ours, I am made aware of and pray for many of the crises that people I know face. My relatively short ministry experience has taught me that crises don’t care who you are, what stage of life you are in, how much money you have, or how prepared you believe yourself to be. Likewise, from what I’ve been able to witness, I’ve come to learn that often crises can cause people to feel the unmistakable chill of hopelessness and sting of loneliness at the same time. Where was God? Where can I go for help? Who, if anybody, understands what I’m going through? These and other questions can plague the mind and even crush the spirit, leaving those who are trying to offer support at a loss for words. Thankfully, in our weakness, God’s Word proves strong and informs difficult moments of silence. Today we are going to witness four stages involved in a crisis that take place in Joseph’s life in Matthew 1:18-25. This texts will prove that in the midst of unforeseen difficulty, God’s people are not alone.

I. The Crisis is Identified-1:18

After providing a genealogy of Jesus’ family up to this point (beginning with Abraham), Matthew continues his gospel by announcing the birth of the next in line with “Now the birth of Jesus Christ was as follows” (1:18a). The title “Jesus Christ” plays off of the name provided later in the chapter and Jesus’ office as messiah (“Christ”). Messiah/Christ speaks of Jesus unique anointing as Savior/Redeemer of His people. Here, in this miracle birth, God breaks his 400 year silence in a big way and, as reiterated in Luke 1:26-38, demonstrates that His people are not alone/forgotten—here was their long-awaited Savior! 

However, before all of the glories of the incarnation could be enjoyed by all, a crisis needed to be addressed. In fact, the greatest of all births was, in many ways, birthed out of a crisis situation. The conflict existed on a highly personal level for one named Joseph who, as stated in 1:18b, was not anticipating this news. In fact, the timing of all of this could not have been worse—“when His mother Mary had been betrothed to Joseph, before they came together” (1:18b).

In ancient Israel, to be engaged or “betrothed” meant far more than it does today. Joseph’s betrothal to Mary marked the first of three stages of marriage in which a “ketubah” was signed. This was a legally binding document signed by the father of the bride and the groom.  This agreement would include details of a negotiated dowry (money to be paid to the father by the groom), bride price (set at 50 shekels of silver—it was a cash penalty for divorce without cause) and an inventory of the bride’s estate (accounting for the assets the bride contributed to the new husband’s estate when she married him).  Just like today's legal documents, the ketubah was signed in triplicate form. In this case the father and the groom each received a copy and a third was "filed" in the court (synagogue) with a seal to be broken only by a judge. Once signed, a legal divorce was required to dissolve the betrothal. Interestingly, this first stage of a Jewish marriage is comparable to the last stage of modern weddings (the signing of the marriage license that you buy at city hall). In today’s world, the couple dates, then is married on their own terms. In Bible times, the father scoped out a husband, reached an agreement, then the couple would get to know each other. Following the courting stage instigated by the betrothal, eventually they would consummate the marriage with sexual intimacy (stage two). This was then followed by a grand celebration—stage three.

With this in mind, the Bible is clear—Jesus came to earth somewhere in between the first two stages of Joseph and Mary’s wedding journey. By this time, Joseph and Mary’s father had negotiated a dowry, reached an agreement, drawn up a document, filed the paperwork, and the couple was just beginning to get acquainted.

It was during this delicate time in Mary and Joseph’s relationship that “she was found to be with child by the Holy Spirit.” That was sure throw a wrench in the courtship and wedding plans, especially when one considers that Joseph was not yet privy to or convinced that this child had been miraculously conceived. After all, at this point, Joseph had not received an encounter similar to what Mary witnessed in Luke 1:26-38.

Hence Joseph’s crisis. Has something ever blindsided you? Your life was trucking along according to plan when all of a sudden, news breaks, diagnoses are shared, the unexpected happens, or an unforeseeable hiccup interrupts your routine? Crises like these and like the one Joseph experienced are enough to make one feel alone. What was Joseph to do now?

II. The Considerations are Made-1:19

Once Joseph discovers that Mary is pregnant, he experiences a great dilemma. Divorce for adultery was not optional, but mandatory in many Jewish contexts as it produced a “state of impurity that, as a matter of legal fact, dissolved the marriage” (Wilkins, 11). Though Mary and Joseph had not completed the wedding process yet, make no mistake, those who were betrothed to one another were called “husband” and “wife” and any sexual infidelity that existed during the engagement was considered “adultery” and as such was punishable by death (see Lev. 20:10; Deut. 22:23-24). However, Joseph “being a righteous man and not wanting to disgrace her [Mary] planned to send her away secretly” (1:19).

Inasmuch as Joseph cannot follow through and marry Mary (as, in his mind, she is not a virgin and a union with her would condone her sin of adultery), he has two options. First, He can make Mary’s condition known publicly, subjecting her to widespread disgrace and thereby rendering her liable to be stoned in accordance with the law. Second, he could divorce her quietly. This would allow him to leave the marriage agreement and maintain his righteousness while also protecting Mary from public disgrace and possible death. Thankfully, for Mary’s sake, Joseph, though he had every right to choose the former, instead chose the latter.

Imagine how disappointed Joseph must have been. All of that work to get to this point would not be undone. Historians suggest that Joseph was considerably older than Mary and served as a prominent member of the community (if not also the synagogue). He had proven himself worthy to Mary’s father, reached an agreement, was working to pay off a dowry, etc. Now what did he have? Who did he have? This crisis spelled the end of a relationship into which he had invested considerable time and effort. His crisis left him alone—at least as far as he could see for the time being.

III. The Communication is Provided-1:20-23

Joseph had made his decision. The perfect tense of the verb tells us as much in verse 20—“But when he had considered this,” (1:20a). However, immediately after his mind was made up, “behold, an angel of the Lord appeared to Him in a dream” (1:20b). “Dreams were commonly believed in the Greco-Roman world not only to be of natural origin, but also to be a medium of divine communication. In the Old Testament, dreams were believed …to point to a message from God about present activities or future events. The expression ‘in a dream’ is more restricted in its New Testament use, found only in Matthew’s Gospel. In each case the dream is related to Jesus, providing supernatural guidance” (Wilkins, 12).  

In this particular dream, the unnamed angel says, “Joseph, son of David, do not be afraid to take Mary as your wife” (1:20b). In other words, Joseph need not fear the crisis that faced him. Why?  

The angel answers this by saying “…for the Child who has been conceived in her is of the Holy Spirit” (1:20c). In other words, Mary’s pregnancy was not a result of sexual infidelity. It was wrought by the power of God Himself by means of the Holy Spirit. Therefore, Joseph was no longer required to divorce Mary in order to maintain his or her reputation. Whether their friends or family would believe it, Joseph could now rest easy knowing that Mary had done nothing wrong. Instead, the grace of God had shown on her in a special way.

Next, the angel divulges more details. After all, it is not every day that God’s power places a child in a young girl. There must have been a special reason for this miraculous conception—“She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins” (1:21).

This message was similar to the one Gabriel revealed to Mary in Luke 1:26-38. In both passages, the promise of a baby boy is met with a command to call His name “Jesus” (literally “salvation.”) Though a popular name in Joseph’s day, none would live up to their name quite like this baby would, for, as the angel reveals “He will save His people from their sins” (1:21). This demonstrates that Jesus would be a savior par excellence. While others had saved God’s people in the past from military oppression and/or political rule, Jesus would one day save God’s people from a much bigger problem-sin itself, thereby answering mankind’s greatest crisis of all!

After this inspiring message is presented, Matthew provides a small aside for the benefit of the reader in verses 22-23—“Now all this took place to fulfill what was spoken by the Lord through the prophet ‘Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel,’ which translated means, ‘God with us.’…” (1:22-23).

Matthew draws from Isaiah 7 (the passage from which this quote is derived) to demonstrate that what was promised the prophet hundreds of years before in some ways applied to the birth of Jesus Christ. Truly, the sign of a virgin birth would signal not only God’s involvement in the world, but that God was “with” His people.  In fact, “Immanuel”—one of many names given to Jesus—literally means “God with us.”

Such a dream no doubt demonstrated that God was not only with His people, but that God was with Joseph in the midst of his crisis.

IV. The Consequences Follow-1:24-25

That this dream helped Joseph realize this is made clear as the consequences of this interaction unfold. First Joseph was obedient after he realized that he was not alone-“and Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife…” (1:24). Just as Mary proved obedient when she realized that her people were not alone in Luke 1:26-28, Joseph obeys the word of the Lord when he learns the same here in Matthew 1.

This was no small act of obedience either. Obedience to God in this crisis situation meant that Joseph would avail himself to the gossip and scrutiny of the Nazareth social scene. No doubt people had their suspicions throughout Mary’s pregnancy. It could not have been easy for either Mary or Joseph to go through with this. Truly, it would not have been possible for them if they were all alone. However, they were not—God was with them every step of the way.

Not only was Joseph obedient to the Angel’s directions, he also abstained from sexual intimacy with Mary until after Jesus was born. You will notice that the angel did not command this. However, it was customary for men to practice abstinence during the pregnancy of their wives. Joseph’s sacrifice also maintained the integrity of Jesus’ miraculous conception. Joseph’s patience places the focus where it belongs—the miracle baby and the salvation He would bring.

Finally, Joseph named the baby in accordance with the angel’s instructions—“and he called His name Jesus.”

So What?

What began as an unforeseen crisis in Joseph’s life transformed into a source of great celebration and hope. What made the difference? Joseph discovered that he was not alone—the Lord was with him in Spirit and Jesus would literally be Immanuel for both he and Mary. This radical change from crisis to celebration, horror to hope, is available today for all who can call God “Immanuel”—God with us. Is He with you today?

There is at least one family that I know of that if they were here today could testify to this incredible phenomenon. After journeying through what I’m sure they would say was the most horrific week of their lives—a week that included the unexpected loss of a son and the unfortunate phases of planning and attending an unanticipated funeral—yesterday’s service ended in celebration and hope. How? This family knows that God is with them and, more importantly, they know that God was and is with the departed.

You see “Immanuel” is not just a title reserved for cursive script on Christmas cards—it is a truth that informs the hope of every believer both for this day and for eternity. He is “God with us,” even and especially in the midst of our crises.  

God's People Are Not Alone- Luke 1:26-38

The Christmas season promises good times with family and friends over a glorious meal and around a Christmas tree. Just listen to the titles of the songs that play over the airwaves at this time of year-“I’ll be home for Christmas,” “Rockin’ around the Christmas tree,” “It’s the Most Wonderful Time of the Year,” etc. Would it surprise you to learn that in the midst of coca-cola commercials and present wrapping that the Christmas holiday season is one of the loneliest seasons for many people? Margarita Tartakovsky writes

“Loneliness is common during the holidays.

Empty nesters, the elderly and individuals who are grieving — the loss of a loved one or a relationship — may be particularly vulnerable to feelings of loneliness” (psychotherapist Joyce Marter, LCPC).

Expectations are high, and comparisons run rampant. Many people feel tremendous pressure to be happy and socially connected. There’s a prevailing sense that everyone is living a Hallmark movie with the ideal family and perfect celebrations.”

Other studies suggest that “loneliness is as dangerous as cigarette smoking. Scientists have concluded that given all the drastic ways in which loneliness impacts our bodies, it represent as great a risk for our long term health and longevity as smoking cigarettes. Indeed, studies have concluded that chronic loneliness increases our risk of an early death by 14%.”

It is apparent that our culture of connectivity and instant information is no cure for the loneliness bug and that the holiday season can potentially make things worse.

Whether you feel the lonely bug now or not, we are all prone to periods of feeling isolated from others and even from God Himself. However, as we kick off our new series “Not Alone” we are going to look at 4 Parts of a conversation experienced by two unlikely individuals—an archangel and a teenage girl—that demonstrates one simple truth: God’s people are never alone.  

I. PART 1: The Context of the Message-1:26-27

The timing of the conversation found in Luke 1:26ff is intimately connected to the first 25 verses of Luke’s Gospel. Jesus’ story begins as yet another story has already been introduced—the birth of Jesus’ would-be cousin John.  This correlation is draw to show how Jesus’ life and work was a large part of an even greater narrative God was in the process of writing. Just as Elizabeth had conceived miraculously in her old age, Mary would conceive even more miraculously in her virginity. When John would be called great in the sight of the Lord (1:15), the Lord Jesus would be called the Son of God (1:32 & 35). 

After the timing of this conversation is identified, the messenger is revealed-“…the angel Gabriel was sent from God…”(1:26b).  Gabriel is the trusted messenger whom God sent from the eternal glory of heaven. His angelic resume makes Gabriel a perfect choice for this particular as it is riddled with eschatological proclamations. Twice in Daniel, it is Gabriel who brings news of the end of the ages. This new message He will bring to Mary is yet another announcement of God coming to earth.

Consider this! God had not spoken to His people in over 400 years! Though God’s people may have felt abandoned and alone, believing that their best years were behind them, Gabriel proves this is not the case.

Now that we’ve examined the time and source of the message Mary was given, it follows next that we uncover the location in which the message was received—“ to a city in Galilee called Nazareth…” (1:26c). Luke is oddly specific (as would become his trademark in Luke and in Acts) concerning where Gabriel was sent. Nazareth was the Schertz of Israel.  Have you heard of Schertz, TX? Exactly. In order to help his readers understand where the tiny town of Nazareth was, he gives its location according to its proximity to the better-known Galilee. The humility of this birthplace is made even more acute in John 1:46 when Nathaniel says, “What good can come out of Nazareth?” Humble beginnings like this are not accidental nor are they superfluous. It is purposeful that God would allow His Son to be sent in such a humble way as His ministry would be forever marked with humility and His destiny marked with an even greater humiliation (the cross). God’s glory is, even in Christ’s birth, shown most beautifully in the most unlikely of places.

Part of understanding the context of this interaction involves understanding who was included in the activity. Luke clearly emphasizes here and elsewhere that Gabriel was sent to a virgin woman—“…To a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin’s name was Mary” (1:27). Not only was this woman a virgin, she was given to be married to a man –something that could not be broken except through something similar to a formal divorce. At this time, Mary would have probably been only 15 years old. Some scholars suggest she was even a younger 13 (as this was the normal age of betrothal).

The lucky fiancé of this young lady was none other than Joseph of the descendants of David. This important factoid demonstrates Jesus’ relationship to the line of David, King of Israel, who was promised a forever kingdom. Through these context clues, Luke reveals that the message Gabriel is bringing has something to do with this royal family line. This, along with the unlikely setting and even more unlikely miracle would have created quite a stir Mary and Joseph’s life.

You can bet that Mary would never forget the encounter that was about to ensue or the conversation that will take place. There, on that lonely night, an ordinary girl learned that her and her people were not alone.

II. PART 2: The Content of the Message-1:28-33

So eager was Gabriel to bring this news that he begins talking as he was coming into Mary’s presence. While in the process of appearing, he tells Mary that God considers her highly favored, “Greetings, favored one! The Lord is with you” (1:28). There is no evidence to suggest that this was because of any merit or special holiness she possessed (as some suggest). Instead, she had been chosen because of God’s own mysterious and glorious purposes. This proclamation of God’s choosing is quickly followed with a promise of God’s presence in her life (“the Lord is with you)”, revealing a timeless principle: once God chooses you, there is no escaping His presence. In spite of her being ordinary, “the Lord was with her” and there was nothing that either her or anyone else could do about it.

There is nothing implicitly confusing about Gabriel’s salutation. However, think for a moment about how it was given in the first place. Here is an angelic being appearing to young girl in the middle of nowhere after God has proven almost silent for 100s of years. A little confusion is understandable of this young girl who had seen nothing of this sort in all of her life, “But she was very perplexed at this statement, and kept pondering what kind of salutation this was” (1:29).

The heavenly being is able to read her expression of dumbfoundedness and quickly assures her that there is nothing to be afraid of—“ Do not be afraid, Mary; for you have found favor with God” (1:30). As stated earlier, this does not suggest that Mary had earned this grace in some way. Instead it means that she had been sovereignly chosen of God for the task she would soon hear about.

After assuring her, Gabriel eagerly divulges the prediction he had been sent to communicate, “…You will conceive in your womb and bear a son…”(1:31).

Immediately following the prediction of the child Himself, Gabriel provides Mary with the name of the child. This follows an Old Testament pattern of prophecy and then naming. When Brianna and I found out she was pregnant (both times) we couldn’t wait to discover whether it would be a boy or a girl. Notice that Mary is not given the opportunity of waiting to see what the sex of the baby will be. Nor is she able to name the baby for herself!

Gabriel states that the name will be “Jesus.” Luke doesn’t make a big deal out of the name, in fact, the commonality of his name in the Jewish culture runs parallel to His ordinary birthplace. However, Jesus (which means God is salvation), would prove to be anything but ordinary and his life everything but common.

 “He will be great and will be called the Son of the Most High; and the Lord will give Him the throne of His father David” (1:32). According, to Gabriel, Jesus will be great…PERIOD (no qualifications, nor conditions)! Gabriel also reveals that He will be the “Son of the Most High,” which is simply another name for the Son of God. Finally, Jesus will prove to be the long-awaited heir to the throne of David. The Davidic throne is clearly a regal image drawn from the Davidic covenant’s promise of a son, a house, and an everlasting rule. In fact, the promise made to David (the hero of the Old Testament) will culminate in Jesus Christ. Words like “son” and the reference to “David” are examples of strong regal language Gabriel used to let Mary know that her son would prove to be the King her people had waited for a long time.  

However, not only will Jesus have a title and claim to the throne of David, “He will reign over a the house of Jacob forever, and His kingdom will have no end…”(1:33). The phrase “house of Jacob” is another way to refer to Israel. However, the everlasting quality of His reign seems to suggest that his sovereignty will extend beyond Israel’s borders.

What an earful!

III. PART 3: The Explanation of the Message-1:34-37

Given her lack of sexual experience, Mary questions how this all will transpire. While not yet through high school, it is obvious that Mary understands that several things need to take place socially and biologically for this to happen; and yet, in keeping her vow to stay pure, she has not “known” a man—“ Mary said to the angel, ‘How can this be since I am a virgin?’” (1:34). This question along with the couple’s resolve to abstain from sexual activity until after Jesus’ birth help to prove that Jesus would be miraculously conceived. This is what Gabriel reveals next.

What Gabriel tells Mary runs parallel to what was spoken to Elizabeth and is similar to other stories of miraculous births in Scripture, “the Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (1:35). Sarah gave birth to Isaac, Isaac had Jacob and Esau, Hannah had Samuel, etc. God has always enjoyed bringing life from barrenness and glorifying Himself in these miraculous births. In fact, these allusions are small foreshadowings of Christ Himself who brought life in a dead and dying world. In the midst of spiritual barrenness, Jesus breathes life. All of these miraculous births proved for each of the women and families involved that they were not alone—God was with them and His people in a special way.

Jesus’ birth through the power of the Holy God is what gave Him His perfect nature and set Him apart from any other man. His birth was the direct result of God’s creative power and because of this He can be called the Holy Child and Son of God—holy because Jesus was set-apart for spiritual service and like His Father in every way. First called the Davidic son because of his practical parents (Joseph and Mary), Jesus is now revealed to be the Son of God because of His true Father and divinity.

To help Mary to process this incredible influx of information, Gabriel draws her attention to her relative Elizabeth whose miracle birth would have given Mary pause to consider the possibility that with God, all things (even bringing God to earth in the womb of a virgin) are possible, “and behold, even your relative Elizabeth has also conceived a child in her old age; and she who was called barren is now in her sixth month” (1:36).

Only God could perform this greatest of miracles—the incarnation. In Jesus’ birth, God came to earth in the form of a man, proving in a most incredible way that God’s children are not alone.  The outsider and creator of everything became the creation to save it from itself.

Message complete, proclamation given, and predictions made, Gabriel’s task is complete. He now leaves the ball in Mary’s court. This early teenage girl’s response to the message is what I hope inspires us today. Before we think about how excited we would be to accept such an offer, consider the risk it was for her. She was pledged to be married. What would Joseph say about the teenage baby bump that would eventually show? What would friends and family members speculate?  Sure her life was simple and common, but it was familiar and stable. What if she didn’t want this God-sized interruption? What if she wished it upon someone else? She probably recognized more than anyone else that she was no one special. “Why me?” she could have asked. However, Mary says none of these things.

IV. PART 4: The Response to the Message-1:38

”And Mary said, ‘Behold, the bond slave of the Lord; may it be done to me according to your word.”…” (1:38). In this response, Mary immediately calls herself a slave of God and places herself under His rule, His will, and His ways. As God’s handmaid, she openly accepts what God asks of her and proves exemplary in the way she responds to God’s message of grace. Because of the grace shown to her (God found favor with her simply because He was pleased to do so), she proved submissive and obedient to Him. God can now do with her what he wishes. Despite all the risk involved, as the Lord’s servant, she willingly places her “yes” on the table.

Mary says “yes” in spite of what Joseph would choose to do with her. She says “yes” in spite of what her family would say. She says “yes,” in spite of how her community might respond. She says “yes” in spite of her own plans for her life. In response to the grace of God in her life, Mary is willing to leave everything to follow Him in obedience. When Mary discovered that her and her people were not alone, she cannot help but jump on board.

With this positive response, the Angel departs back toward the heavens excited, overjoyed, and anxious to see all of this unfold.

So What?

What a conversation! After understanding the context of this incredible message and observing the content and explanation of the message, how will we choose to respond?

My friend, today’s message is clear—you are not alone. Perhaps we haven’t been visited by an angel to prove this; however, the evidence is all around us. Answered prayers, sustained life, the fact that you are here today with your friends and family and about to enjoy a time of fellowship with others all speaks of God’s close proximity to you and to me.

Once we recognize this, the proper response is to do exactly what Mary did, happily obey the Lord in whatever he asks of us. What better gift could we give God this Christmas season than to allow our “yes” to be on the table when God asks us to do anything? What better activity could we engage in as believers than busying ourselves with actually doing what He has already instructed in His Word? Maybe it’s time you had a memorable conversation with God. If we really are not alone in this universe, why don’t we make the most of what God is offering us?