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MARY’S MODEL FOR MOTHERS

Mary

By Luma Simms

For a mom living in an age where definitions of motherhood have become plastic, my radar is up for solid models of godly motherhood. We must not overlook one such model — Mary.

Many women were loved and blessed by God in the Scriptures, but one in particular was highly favored by God. The Angel Gabriel was sent to her to say:

Greetings, O favored one, the Lord is with you! . . . Do not be afraid, Mary, for you have found favor with God. (Luke 1:2830)

Of all the women in history, God chose Mary, set this peculiar favor on her, and gave all moms a model to study closely.

A Personal Mother

Mary was no womb-for-hire. She was not a surrogate mother God used, paid off, and sent away. Mary was a real mother to her son, Jesus. In her very real pregnancy she experienced a real labor and a real delivery. Mary went through all this as a flesh and blood woman. She delivered him in the same manner that mothers have been delivering babies since Eve. And Mary nursed Jesus at her breast with real colostrum until her milk came in. And when her milk came in, she probably nursed him for close to two years, as was the custom in those days.

Mary’s firstborn child was Jesus. Scripture tells us that Jesus lived a sinless childhood. Think about your toddler throwing a tantrum — Jesus never did that. What of the child that doesn’t make his bed or do his chores — Jesus never did that. Jesus was an obedient son and Mary had the privilege but also the heavy responsibility of parenting a perfect (in the fullest sense of that word) child along with the other children. Think about the wisdom and temperance a mother in that situation needs.

Mary was a personal mother to Jesus. He was her human son. All the hugs, kisses, and love we pour on our children — Mary must have done the same with Jesus.

A Pondering Mother

Many times in the Gospels we read about Mary “observing” and “pondering.” These are marks of a deep and thoughtful woman. Although Mary was young and poor, she was by no means uneducated. She knew her Scriptures.

But it’s clear Mary had more than head knowledge. She had a fruitful faith, and this becomes clear in Mary’s response to the Angel Gabriel in humility and her acquiescence to a providence that would subject herself to public shame and hardship. We see her faith as she stood by her son all the way to the end. She was there at the cross. And Gabriel’s words, well pondered no doubt, were ringing in her ears.

A Submissive Mother

For me, Mary has been the prime example of a submissive woman. Mary’s submission has always struck me as a contented yielding — not servility. This kind of submission is attended with dignity, courage, honor, and grace. It is neither slavish nor degrading.

We see it first in her interaction with Gabriel. She questions him, but not with faithlessness or impudence. The fact that Gabriel answers her instead of rebuking her, as he did to Zechariah, reveals much about Mary’s response.

The words I hope to speak are the words Mary does speak to Gabriel: “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38).

I shiver whenever I read these words. A poor young virgin has just been told that she will become pregnant in a culture where the penalty for that is stoning to death!

This is the contented yielding of a faith-filled young woman whose trust in God was deep.

In Mary’s relationship with Joseph, and particularly in her three big moves, she is submissive. Joseph says they will go to Bethlehem — she goes. Joseph says they have to flee to Egypt — she goes. Joseph says they will settle down in Nazareth when returning from Egypt — she goes. The fact that she never let her encounter with the Angel Gabriel puff her up nor used it against Joseph, speaks of her true humility.

She could have legitimately doubted Joseph — after all, God only spoke to him in a dream (and you never know about dreams), whereas Mary had been visited by a high-ranking angelic being!

Her deep contented yielding is a mark of the fruit of the Spirit.

A Model for Moms

Puritan Bible Commentator Matthew Henry says of Mary, “We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for.”

Indeed, we should praise God for Mary!

Mary has much to teach all women of all ages and all situations, as well as being a model for mothers: Unshaken trust in God, thoughtfully understanding, a lover of the Bible, humbly gracious, sacrificial, and content in her yielding.

This Christmas season, as we meditate on the Lord of glory who came as a real baby boy, may we also spend a little time meditating on the kind of mother God providentially ordained for him — Mary, a beautiful model for all moms.

SOURCE: December 21, 2013 @ http://www.desiringgod.org/blog/posts/mary-s-model-for-mothers

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Posted by on December 26, 2013 in Family and Parenting, Holidays

 

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A PRAYER TO JESUS ON CHRISTMAS DAY

nativity scene

By Scotty Ward Smith

For unto you is born this day in the city of David a Savior, who is Christ the Lord. Luke 2:11

Dear Lord Jesus, a most glorious and praised-filled “Happy birthday!” to you. Angels “harked,” shepherds ran, and Mary pondered the very good news which fills our hearts this grace-filled day. Though you’ve lived forever in rich, joyful, pleasure-filled relationship with the Father and the Spirit, today we celebrate your coming to us and for us.

There is no one like you, Jesus—no other God beside you; no other savior than can truly save; no one as lovely or loving as you; no one more worthy of our heart’s affection and adoration.

We praise you for being born in Bethlehem, the “house of bread.” We were a famished people, binge eating at many empty buffets, spending our money “for that which is not bread” (Isa. 55:2). But you came as the Bread of Life, bringing the feast of the gospel to our souls. You satisfy our deepest hunger with good things… grace things.

Yes, we praise you for entering our world in the town of David—Israel’s beloved shepherd-king. For what King David could never be, you became for us—the Good Shepherd who laid down his life for his sheep, who now cares for us with relentless tenderness and persistent kindness. From heaven to the manger to the cross back to heaven… you are Immanuel, God with us and for us.

Lord Jesus, you are the long-time promised and much longed for Christ—the Messiah… anointed in your death for our salvation… anointed in your resurrection with the oil of gladness for our eternal joy. We are to look no farther than you, for in you every promise of God finds its fulfillment—its unequivocal “Yes!” and by you every tear will be wiped away (Rev. 21:1-6).

You are the King of kings and Lord of lords, presently reigning over everything and working in all things for your glory and our good. You are the ruler of the kings of the earth, setting leaders up and sitting them down at your sovereign discretion. No other kingdom but yours is everlasting. There will never be an end to the increase of your government and peace. Hallelujah! Hallelujah! Hallelujah!

How we long for that magnificent Day when every knee will bow and every tongue will confess that you are Lord, to the glory of God the Father. How we earnestly crave that merciful Day when you return to finish making all things new, including us. Hasten that Day… O that it would be in our lifetime. Until then, we will seek to live and to love to your glory.

Happy birthday, indeed, Lord Jesus. You are so easy to love and so worthy to be adored. So very Amen we pray, your matchless and loving name.

*SOURCE: http://thegospelcoalition.org/blogs/scottysmith/2011/12/25/a-prayer-to-jesus-on-christmas-day/

 
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Posted by on December 25, 2013 in Holidays, Prayer Helps

 

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The Real Meaning of Christmas

By Stephen Nichols

One of the most remarkable stories of Christmas comes from one of the darkest moments of modern history. World War I ravaged a continent, leaving destruction and debris in its wake. The human cost, well in the millions, staggers us. But from the midst of this dark conflict comes the story of the Christmas Truce of 1914. The Western Front, only a few months into the war, was a deplorable scene of devastation. Perhaps as if to give the combatants one day to breathe again, a truce was called from Christmas Eve through Christmas Day.

As darkness settled over the front like a blanket, the sound of exploding shells and the rat-tat-tat of gunfire faded. Faint carols, in French or English voices on one side and in German voices on the other, rose to fill the silence of the night.

By morning, soldiers, at first hesitantly, began filing out of the maze of trenches into the dreaded and parched soil of No Man’s Land. There was more singing. Gifts of rations and cigarettes were exchanged. Family photos were passed around. Soccer balls appeared. Up and down the Western Front, soldiers, who only hours before had been locked in deathly combat, now faced off in soccer games.

For one brief but entirely remarkable day, there was peace on earth. Some have called the Christmas Truce of 1914 “the Miracle on the Western Front.”

Anxious to print some good news, The Times of London reported on the events of the Christmas Truce. Soldiers recorded the day in letters home and in diaries. Some of those lines made it to newspapers, while others remained unknown until later brought to light. Here’s one such line from the diary of a German infantryman:

The English brought a soccer ball from the trenches, and pretty soon a lively game ensued. How marvelously wonderful, yet how strange it was. The English officers felt the same way about it. Thus Christmas, the celebration of Love, managed to bring mortal enemies together as friends for a time.

“Friends for a time,” “the celebration of love,” “peace on earth”—this is the meaning of Christmas. But these celebrations, these truces, don’t last. After Christmas Day, the soccer balls and the soldiers went back into the trenches. The Christmas carols subsided and the war carried on. And even though World War I eventually ended, a few decades later, Europe’s countryside and cities became the field of battle once again, as did Africa and the Pacific, during World War II.

Events like the Christmas Truce are worth celebrating. But they lack something. They lack permanence. Such impermanent peace is what we often find in our quest for the real meaning of Christmas. If we are looking for permanent and ultimate goodwill, love, and peace, we must look beyond our gift-giving, get-togethers, and office parties. We must look to no other place than to a manger.

We must look to a baby born not with fanfare, pomp, and circumstance, but to poor parents in desperate times. Joseph and Mary, and the Baby Jesus for that matter, were real historical figures. But in a way, Joseph and Mary extend beyond themselves, beyond their particular place and time. They represent all of us. We are all poor and living in desperate times. Some of us are better than others at camouflaging it. Nevertheless, we are all poor and desperate, so we all need the promise bound up in that baby.

We are in need of a way out of our poverty of soul and the desperate state of our human condition. We find it in this child lying in a manger, who was and is Jesus Christ, the long-promised Messiah, Seed, Redeemer, and King.

The birth of Jesus so many centuries ago might have been a slightly-out-of-the-ordinary birth. Even in ancient times, stalls didn’t typically double as birthing rooms and mangers didn’t typically double as cribs for new-born babies. And that newborn baby was very much out of the ordinary. Of course, in some respects, He was perfectly ordinary. He was a human being, a baby. He got hungry. He got thirsty. He got tired. When He was born, He was wrapped in swaddling clothes—the ancient equivalent of Pampers.

An infant. Helpless, hungry, cold, and tired.

Yet, this child was the Son of God incarnate. He was Immanuel, which translated means “God with us.” According to the Apostle Paul’s account, this infant created all things. This infant created His own manger. And this infant, this King, brings peace on earth, ultimate and permanent peace.

Peace

An excerpt from Peace: Classic Readings for Christmas by Stephen Nichols.

 
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Posted by on December 23, 2013 in Book Excerpts, Devotions, Holidays

 

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TIM KELLER ON CHRISTMAS AND SUFFERING

come thou long expected Jesus guthrie

When September 11th happened and New Yorkers started to suffer, you heard two voices. You heard the conventional moralistic voices saying, “When I see you suffer, it tells me about a judging God. You must not be living right, and so God is judging you.” When they see suffering they see a judgmental God. The secular voice said, “When I see people suffering I see God is missing.” When they see suffering, they see an absent, indifferent God.

WHAT CHRISTMAS DOES FOR SUFFERING

But when we see Jesus Christ dying on the cross through an act of violence and injustice, what kind of God do we see then? A condemning God? No, we see a God of love paying for sin. Do we see a missing God? Absolutely not! We see a God who is not remote but involved. We sometimes wonder why God doesn’t just end suffering, but we know that whatever the reason, it isn’t one of indifference or remoteness. God so hates suffering and evil that he was willing to come into it and become enmeshed in it. Dorothy Sayers wrote:

For whatever reason, God chose to make man as he is—limited and suffering and subject to sorrows and death—he [God] had the honesty and the courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair. He can exact nothing from man that he has not exacted from himself. He has himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair, and death. When he was a man, he played the man. He was born in poverty and died in disgrace, and thought it was worthwhile.

The gift of Christmas gives you a resource—a comfort and consolation—for dealing with suffering, because in it we see God’s willingness to enter this world of suffering to suffer with us and for us. No other religion—whether secularism, Greco-Roman paganism, Eastern religion, Judaism, or Islam—believes God became breakable or suffered or had a body. Eastern religion believes the physical is illusion. Greco-Romans believe the physical is bad. Judaism and Islam don’t believe God would do such a thing as live in the flesh. But Christmas teaches that God is concerned not only with the spiritual, because he is not just a spirit anymore. He has a body. He knows what it’s like to be poor, to be a refugee, to face persecution and hunger, to be beaten and stabbed. He knows what it is like to be dead. Therefore, when we put together the incarnation and the resurrection, we see that God is not just concerned about the spirit, but he also cares about the body. He created the spirit and the body, and he will redeem the spirit and the body.

Christmas shows us that God is not just concerned about spiritual problems but physical problems too. So we can talk about redeeming people from guilt and unbelief, as well as creating safe streets and affordable housing for the poor, in the same breath. because Jesus himself is not just a spirit but also has a body, the gift of Christmas is a passion for justice. There are a lot of people in this world who have a passion for justice and a compassion for the poor but have absolutely no assurance that justice will one day triumph. They just believe that if we work hard enough long enough, we’ll pull ourselves together and bring some justice to this world. For these people, there’s no consolation when things don’t go well. But Christians have not only a passion for justice but also the knowledge that, in the end, justice will triumph. Confidence in the justice of God makes the most realistic passion for justice possible.

WHAT CHRISTMAS DOES FOR THE DESPISED (& THE DESPISER)

Lastly, in the package of Christmas, there’s the ability to reconnect with the part of the human race you despise. Have you ever noticed how women-centric the incarnation and resurrection narratives are? Do you realize that women, not men, are at the very center of these stories? For example, in the story of the resurrection, who was the only person in the world who knew that Jesus Christ had risen from the dead? Mary Magdelene, a former mental patient, is the one Jesus tells to take this news to the world. Everyone else in the whole world learns it from her. Women are the first people to see Jesus risen from the dead.

In the incarnation, the annunciation comes to a woman. God penetrates the world through the womb of a poor, unwed, Jewish, teenage girl. The first theological reflection group trying to wrap their minds around this to figure out what this means and what is going on is Mary and Elizabeth. We know that in those days women had a very, very low status. They were marginalized and oppressed. For example, we know that a woman’s testimony was not admissible in court. Why? Because of prejudice against women.

We say to ourselves, aren’t we glad we’re past all that? Yes, but here’s what we have to realize: God is deliberately working with people the world despises. The very first witnesses to his nativity and resurrection are people whom the world says you can’t trust, people the world looks down on. Because we don’t look down on women today, we don’t look at this part of the story and realize what we’re being told. But here’s what we’re being told: Christmas is the end of snobbishness. Christmas is the end of thinking, “Oh, that kind of person.” You don’t despise women, but you despise somebody. (Oh, yes you do!) you may not be a racist, but you certainly despise racists. You may not be a bigot, but you have certain people about which you think, “They’re the reason for the problems in the world.”

There’s a place in one of Martin Luther’s nativity sermons where he asks something like, “Do know what a stable smells like? You know what that family would have smelled like after the birth when they went out into the city? And if they were standing next to you, how would you have felt about them and regarded them?” He is saying, I want you to see Christ in the neighbor you tend to despise—in the political party you despise, in the race you despise, in the class of people you despise.

Christmas is the end of thinking you are better than someone else, because Christmas is telling you that you could never get to heaven on your own. God had to come to you. It is telling you that people who are saved are not those who have arisen through their own ability to be what God wants them to be. Salvation comes to those who are willing to admit how weak they are.

In Christmas there is a resource for something most of us don’t even feel the need of. We might be able to admit we have trouble being vulnerable or that we need help handling suffering or that we need more passion for justice. But almost nobody says, “What am I going to do about my prejudice and snobbery? I really need help with that.”

Do you remember what an incredible snob you were when you were a teenager? Teenagers generally want nothing to do with people who don’t dress right and look cool. Do you think you ever got over that? You’re not really over that. You just found more socially acceptable ways to express it. You see, teenagers let that aspect of human nature out and don’t realize how stupid they look, and after a while they get rid of it. But really they are just papering over it. There are all kinds of people you look down on and want nothing to do with—and you know it. But in Christmas you have this amazing resource to decimate that—to remove it and take it away.

These are the gifts that come in the package of Christmas— vulnerability for intimacy, strength for suffering, passion for justice, and power over prejudice. And you are blessed if you open this gift and take it into your life. If you do, you’ll be blessed. You’ll be transformed.

SOURCE: This adapted sermon is an excerpt from Come, Thou Long-Expected Jesus: Experiencing the Peace & Promise of Christmas. Edited by Nancy Guthrie, Crossways. Copyright © by Timothy Keller, 2007. 


Tim Keller is the founding pastor of Redeemer Presbyterian Church in Manhattan, which he started in 1989 with his wife, Kathy, and three young sons. For over twenty years he has led a diverse congregation of young professionals that has grown to a weekly attendance of over 5,000.

 

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Why Did God Become Man?

THE INCARNATION OF JESUS

nativity scene 

By Lehman Strauss

The word incarnation does not occur in the Bible. It is derived from the Latin in and carno (flesh), meaning clothed in flesh, the act of assuming flesh. Its only use in theology is in reference to that gracious, voluntary act of the Son of God in which He assumed a human body. In Christian doctrine the Incarnation, briefly stated, is that the Lord Jesus Christ, the eternal Son of God, became a man. It is one of the greatest events to occur in the history of the universe. It is without parallel.

The Apostle Paul wrote, ”And without controversy great is the mystery of godliness: God was manifest in the flesh . . . “ (I Timothy 3:16). Confessedly, by common consent the Incarnation of Jesus Christ is outside the range of human natural comprehension and apprehension. It can be made known only by Divine revelation in the Holy Scriptures, and to those only who are illumined by the Holy Spirit. It is a truth of the greatest magnitude that God in the Person of His Son should identify Himself completely with the human race. And yet He did, for reasons He set forth clearly in His Word.

Before we examine those reasons, it would be well at the outset to distinguish between the Incarnation and the Virgin Birth of our Lord, two truths sometimes confused by students of Scripture. The Incarnation of the Son of God is the fact of God becoming Man; the Virgin Birth is the method by which God the Son became Man.

These two truths, while distinct and different, are closely related to each other and stand in support of each other. If Jesus Christ was not virgin born, then He was not God in the flesh and was therefore only a man possessing the same sinful nature that every fallen child of Adam possesses. The fact of the Incarnation lies in the ever-existing One putting aside His eternal glory to become a man. The method of the Incarnation is the manner by which He chose to come, namely, the miraculous conception in the womb of a virgin.

A noteworthy passage pertinent to the Divine purpose in the Incarnation is recorded in the Gospel according to John– ”And the Word was made 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).

Cerinthus, a representative of the system which arose in the early church under the name of Docetism, claimed that our Lord had only an apparent human body. But the statement, ”the Word became flesh,” indicates that He had a real body.

John 1:14 cannot be fully appreciated apart from verse one: ”In the beginning was the Word, and the Word was with God, and the Word was God . . . And the Word became flesh.” He who was one with the Father from all eternity became Man, taking upon Him a human body. He ”was with God” (vs. 1); He ”became flesh (vs. 14). He “was with God”’ (vs. 1); He ”dwelt among us” (vs. 14). From the infinite position of eternal Godhood to the finite limitations of manhood! Unthinkable but true!

Paul gives another significant passage on the Incarnation in his Galatian Epistle: ”But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4, 5). In these verses Paul establishes the fact of the Incarnation– “God sent forth His Son, made of a woman.”

God sending His Son presupposes that God had a Son. Christ was the Son in His eternal relationship with the Father, not because He was born of Mary. Since a son shares the nature of his father, so our Lord shares the Godhead coequally with His Father. Yes, “God sent forth His Son,” from His throne on high, from His position of heavenly glory. God did not send one forth who, in His birth, became His Son, but He sent One who, through all eternity, was His Son. Centuries before Christ was born, the Prophet Isaiah wrote of Him, ”For unto us a Child is born, unto us a Son is given . . . ” (Isaiah 9:6). The Son was given in eternity past before we knew Him. His human birth was merely the method of coming to us.

Again, Paul records the following noteworthy statement in the Epistle to the Philippians: ”Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also bath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:5-1 1).

Before His Incarnation Jesus Christ was ”in the form of God” (vs. 6). From the beginning He had the nature of God, He existed (or subsisted) as God, and that essential Deity which He once was could never cease to be. If He seems Divine, it is only because He is Divine. He is God.

He ‘thought it not robbery to be equal with God” (vs. 6). The eternal Son did not consider it a thing to be seized unlawfully to be equal with the Father. Equality with God was not something He retained by force or by farce. He possessed it in eternity past and no power could take it from Him. But in the Incarnation He laid aside, not His possession of Deity, but His position in and expression of the heavenly glory.

One of the purposes of the Philippian epistle was to check the rising tide of dissension and strife growing out of Christians thinking more highly of themselves than they ought to think. Being a general letter, it exposes no false doctrines but does enunciate our Lord Jesus Christ as the believer’s pattern in humiliation, self-denial, and loving service for others. This is evident in the seven downward steps of the Saviour’s renunciation of Himself.

(1) ”He made Himself of no reputation.” God emptied Himself! He did not lose His Deity when He became Man, for God is immutable and therefore cannot cease to be God. He always was God the Son; He continued to be God the Son in His earthly sojourn as Man; He is God the Son in heaven today as He will remain throughout eternity. He is ”Jesus Christ the same yesterday, and today, and forever” (Hebrews 13:8).

(2) ”He took upon Him the form of a servant.” His was a voluntary act of amazing grace, the almighty Sovereign stooping to become earth’s lowly Servant. Instead of expressing Himself as one deserving to be served, He revealed Himself as one desiring to serve others. He did not boast His eternal glory and right to be ministered to, but instead evinced His humility and desire to minister. ”The Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many” (Matthew 20:28).

(3) “He was made in the likeness of men.” This phrase expresses the full reality of His humanity. He participated in the same flesh and blood as man (Hebrews 2:14). Although He entered into a new state of being, His becoming Man did not exclude His possession of Deity, for He was and is today a Person who is both God and Man, Divine and human, perfect in His Deity and perfect in His humanity.

(4) ”And being found in fashion as a man.” When He came into the world, Christ associated with His contemporaries and did not hold Himself aloof. Thus He manifested to all that He was a real Man. One obvious distinction marked our Lord’s humanity; His perfection and sinlessness. As a Man He was made under the law, yet He never violated the law. As a Man He was tempted in all three points in which we are tempted (I John 2:16), yet His temptation was apart from any thought, word, or act of sin.

(5) “He humbled Himself.” The world has never witnessed a more genuine act of self-humbling. So completely did our Lord humble Himself that He surrendered His will to the will of His Father in heaven. His desire was to do the will of the Father, therefore He could testify, “I do always those things that please Him” (John 8:29). It was humiliation for the eternal Son of God to become flesh in a stable, and then to dwell in a humble home in subjection to a human parent. God was ”sending His own Son in the likeness of sinful flesh, and for sin” (Romans 8:30). Only eternity will reveal the depth of meaning for Him and for us found in those words, “He humbled Himself.”

(6) “He became obedient unto death.” Remarkable indeed! Here the God-man dies. Did He die as God, or did He die as Man? He died as the God-Man. The first Adam’s obedience would have been unto life, but because he disobeyed unto death, the last Adam must now obey unto death in order that He might deliver the first Adam’s posterity ”out of death into life” (John 5:24R.V.). ”For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). To subject Himself to the cruel death of a criminal on the cross was a necessary part of God’s plan of salvation for men, and to such a death our Lord voluntarily submitted. Implicit obedience!

(7) ” . . . even the death of the cross.” Our Lord died as no other person died or ever will die. Other men had died on crosses, but this Man, the eternal Son of God, voluntarily and willingly died the kind of death meted out to criminals, even the death upon a cross. His own countrymen considered crucifixion the worst kind of disgrace. In their law it was written, “For he that is hanged is accursed of God” (Deuteronomy 21:23; cf. Galatians 3:13). Not only did our Lord die, but He died bearing the burden of the worst of criminals and the guiltiest of sinners. Down He came from heaven’s glory to earth’s sin and shame through His Incarnation.

The purposes underlying this phenomenal occurrence can be summed up in seven points.

(1) HE CAME TO REVEAL GOD TO MAN

The Incarnation of the Son of God unites earth to heaven. God’s greatest revelation of Himself to man is in Jesus Christ. Revelation is the disclosure of truth previously unknown. Before the coming of the Son of God to earth many varied forms of revelation existed. Belief in the existence of God is innate. Since man is a rational, moral being, his very nature provides him with intuitive knowledge. As the mind of a child begins to unfold, it instinctively and intuitively recognizes a Being above and beyond the world that he experiences.

Man is so constituted that he recognizes the fact and the power of God by the things that are made. Many of the ancient philosophers marveled at the starry heavens above them and the moral law about them. We live in a world of order and harmony conducive to our happiness and well being, and we, too, recognize a revelation of God in nature.

The Apostle Paul wrote, “Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse” (Romans 1:19, 20). Men may hinder or suppress the truth by their unrighteous living, but there is that which may be known of God which ”is manifest in them.” The existence and power of God are discernible to us all by the things we observe in the external world. Those only who have abnormal, distorted, or biased minds can possibly deny God’s existence.

Job realized that the nature of God in its different characteristics and qualities was not all revealed to man, yet he knew, as all men know, that the omnipotence and unchangeableness of God are exhibited in creation (Job 6:10; 23:12). The savage and the scientist can know two things about God; He is a Being and He is supreme. These are the two things God has been pleased to reveal about Himself.

Do not plead innocence for the man who does not possess a copy of God’s Word. All men have a Bible bound with the covers of the day and the night whose print is the stars and the planets. What is knowable about God has been displayed openly, and any man who suppresses the truth does it “without excuse.” Nature reveals the supernatural, and creation reveals the Creator. Read Psalm 19:1-6 and you will see that the heavens are personified to proclaim the glory of their Creator. Day and night pass on their testimonies giving clear evidence of the existence of the One who made them.

There are other evidences of primeval revelations of God to man, such as to Adam (Genesis 3:8) and to Abraham (Genesis 12:1-3; 26:3-5). The writer to the Hebrews quotes the Son speaking to the Father, in which reference is made to an early primitive and temporary revelation through a book which God allowed to pass out of existence (Hebrews 10:5-7). Doubtless there were other books which likewise have passed out of existence, as the Book of Enoch of which Jude made mention (Jude 14).

We know, further, that God often revealed Himself in dreams as when He spoke to Jacob (Genesis 28), to the patriarch Joseph (Genesis 37), to Nebuchadnezzar (Daniel 2-4), to Joseph (Matthew 1:20), and to others. Through Moses and the prophets God revealed Himself (Exodus 3:4 and chapter 20). Over thirty-five authors, writing over a period of fifteen hundred years, wrote consistently and coherently, by inspiration of the Holy Spirit, of one historically accurate plan of salvation. The Bible in its entirety is a progressive revelation of God.

But of all the amazing revelations of almighty God, none was set forth more clearly and fully than God’s final revelation of Himself in the Person of the Lord Jesus Christ. Since God is an infinite Being, no man could understand Him fully save the Son who is One in equality with the Father. Jesus said, ”. . . neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him” (Matthew 11:27). Here, then, is one reason for the Incarnation—to reveal God to man. The fact of God’s existence may be seen through test tubes and laboratory experiments, detected through microscope and telescope, and stated in the discussions of the seminar. But the glorious attributes of a loving God manifested in behalf of sinners can be found in no place or person apart from Jesus Christ.

Philip said to the Lord Jesus, ”Lord, shew us the Father . . . ” and our Lord answered, ”. . . He that hath seen Me hath seen the Father . . . “ (John 14:8, 9). When the Word became flesh He brought to man an adequate revelation of God. Whatever the ancient seers and saints knew about God before Jesus came, we have a more adequate revelation. Since God remains an abstraction until we see Him in terms of personality, so the Son became Incarnate that we might see and know God. ”No man hath seen God at anytime; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1: 1, 8, 9).

The dictionary definition of the word ”light” means nothing to a blind man, but one glimpse of a glowworm would be worth more for the understanding of light than all the definitions in the world. One glimpse of Jesus Christ will bring God closer to the human mind and heart than all the theological definitions of Him. No man could perceive the grace of God until the almighty Sovereign of the universe stooped to the level of His own creatures, suffering cruel treatment and dying the death of shame for them. No man understood fully the patience and longsuffering of the Father until Jesus Christ who, when He was reviled, reviled not again, and when He suffered, threatened not (I Peter 2:23). No man can comprehend just how perfect and holy God is until He comes face to face with the sinless Son of God. God has revealed Himself anew to the intelligence of man through the Incarnation.

(2) HE CAME TO REVEAL MAN TO HIMSELF

Through His Incarnation Jesus Christ reveals man to himself. He shows us what we are and what we may become. As we study the purposes of God in Christ, the fact impresses us that man is grossly ignorant of his real self, and that the mission of the Son’s coming included a plan that would enable man to see and know himself as God sees and knows him. We are not the least bit impressed with man’s vain philosophical views of himself, but rather with the accurate historical account of man as it is recorded in the Bible.

The primary fact that man needs to know about himself is his origin. Men are divided in their theories concerning this. We are not strangers to the evolutionary idea which attempts to explain man’s place in the earth. In 1871 Darwin published his book, The Descent of Man, but he said very little that had not been said before. The idea of evolution might be here to stay, but not because Darwin said so. Evolution was taught by Roman and Greek philosophers and even by ancient Egyptians. But the evolutionary idea that man must swallow his pride and be content with the fact that he has oozed from the slime along with the snails is contrary to the revelation in Scripture.

The Bible teaches clearly that the human race had its origin by the immediate creation of God (Genesis 1:26, 27) and that man is the grand consummation of all creation. We are forced to accept this view as against the theory of evolution because of the immeasurable gulf which separates man, even in his barest savage condition, from the nearest order of creation below him. Moreover, history corroborates Scripture in that man was destined to rule over all other animal life. God took special care in the creation of man, for “God created man in His own image, in the image of God created He him; male and female created He them” (Genesis 1:27). Actually it was not the body of man that was created, for the body was merely ”formed” of those elements necessary for man’s body and which were created long before man ( Genesis 1:1). What was new in man’s creation was a form of life which only God and man possess (Genesis 2:7). Created in the image and likeness of God, man differs from every other form of animal. Man, in his lowest estate, seeks an object of worship and has been known to bow before gods that he cannot see, but animals never!

However, man did not retain God’s image and likeness. When God placed our first parents in Eden He set before them one simple restriction, namely, not to eat the fruit of the tree of the knowledge of good and evil, for, said God, “In the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). Genesis 3 is a record of the fall of man. He disobeyed God and

immediately the life-cord was severed. Adam died both physically and spiritually. Physical death began to do its work, and the grave for Adam was but a matter of time. Then, too, his spirit was separated from God, so that he was dead spiritually while alive physically.

Now all men, from Adam down, are born into this world spiritually dead in sin, possessing a sin-nature capable of every trespass against God (Ephesians 2:1). The sin-nature of Adam and the guilt of his sin were imputed to the whole human race, so that Adam’s corrupted nature is of necessity a part of all his posterity. The highest self in man is altogether unprofitable to God. All men are not equally corrupt in word and deed, but all are equally dead, and unless the function of death is brought to a halt, it will destroy not only the body but also the soul in hell. Because of the solidarity of the human race, sin and death have passed upon all men (Romans 5:12). When Adam defaced the Divine image and lost the Divine likeness, he begat sons ”in his own likeness, after his image” (Genesis 5:3). Yes, “by man came death” and ”in Adam all die” (I Corinthians 15:21, 22).

While all of this is clearly stated in the Bible, man still thinks of himself more highly than he ought to think. There were many who had no Scriptures at all in Christ’s day, and they needed this revelation. In order that man should see himself, not in the light of his own goodness, but beside the perfect standard of God’s holy Son, the Son of God became Incarnate. Our Lord said, ”If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin” (John 15:22).

Responsibility increases with knowledge, and so Christ’s coming showed man how far short he came of God’s standard of a righteous man. The Lord Jesus said, “If I had not done among them the works which none other man did, they had not had sin . . . “ (John 15:24). Our Lord did not mean by this statement that man would have been without sin if He had not come. There had been sin all along, as God’s dealings with the human race through its four thousand years of earlier history prove. But the coming of Christ to the earth revealed the heart of man in cruel hatred for Divine holiness. The Son of God Incarnate was sinless in every respect, yet man, Jew and Gentile alike, crucified Him. Alongside Christ’s perfect life and works, man can see the sin and guilt of his own heart.

When man sinned against the Son of God, he sinned against the clearest possible light, “the Light of the world” (John 8:12). He came unto His own and His own received Him not (John 1:11), and then Gentiles joined hands with ”His own” to put Him to death. How sinful is the heart of man? Look at that spectacle on Calvary’s hill and you will see human hearts and hands at their worst.

Time has not improved human nature. Today men still trample under food the precious blood of Christ, and if our blessed Lord were to appear in person today as He did nineteen centuries ago, the world would crucify him again. The world, having seen the light, has turned from the light, for “men loved darkness rather than light, because their deeds were evil” (John 3:19). Romans 1:18 to 3:20 enunciates the most searching and conclusive arraignment of the human race found anywhere, and the birth and death of Jesus Christ attest to the truth of this awful indictment.

(3) HE CAME TO REDEEM MAN

The Apostle Paul states clearly the purpose of the Incarnation in the following words–”But when the fulness of the was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law” (Galatians 4:4, 5). The Old Testament contains the accurate record of some four thousand years of sin, human failure, and consequent Divine judgment. The one bright hope was the coming of the promised Seed, the Redeemer (Genesis 3:15). With each succeeding revelation from God, the promise grew clearer and the hope brighter. The prophets spoke of the Messiah who would come to deliver the people from their sins. Perhaps the classic prophecy is Isaiah 53. Since the people needed a deliverer from the guilt and penalty of sin, the intent of the Incarnation was to provide that Deliverer. Moreover, all of history and prophecy moved toward that goal even as all subsequent movements have proceeded from it.

Jesus Christ is man’s Redeemer, his Saviour. This truth is implied in His name. Said the angel, “Thou shalt call his name JESUS (meaning Saviour), for He shall save His people from their sins” (Matthew 1:21). At His birth the angel testified again, “For unto you is born this day in the city of David a Saviour, which is Christ the Lord” (Luke 2:11). Even the Lord Jesus Himself voiced emphatically the purpose of His Incarnation when He said, “For the Son of man is come to seek and to save that which was lost” (Luke 19:10).

The awful state of the world of mankind necessitated the coming of the Redeemer since there could be no hope of deliverance apart from Him. The character of God, which is righteousness, absolute and uncompromising, demands that every sin be dealt with. While God is merciful, gracious, and slow to anger, forgiving iniquities and transgressions, ”that will by no means clear the guilty” (Exodus 34:7). While God is love, God is also holy and righteous, so holy that He is “of purer eyes than to behold evil, and [canst] not look on iniquity” (Habakkuk 1:13). His righteousness demands that every sin must be dealt with impartially. In order to be true to Himself, God had to deal with the problem of sin. In order to deal justly and, at the same time, mercifully, someone had to suffer the death penalty for the sin of the world.

In the Person of Jesus Christ God solved the problem of the eternal well-being of the sinner. He sent His Son to die as the sinner’s perfect Substitute, and thereby redeemed the sinner. Man was lost to God and heaven, and God’s purpose in redemption could be realized only through the Incarnate Son of God, for the Son of God Incarnate is the connecting link bringing together God and sinful man. The sinner’s relation to Jesus Christ is vital. Christ became a man “that He by the grace of God should taste death for every man” (Hebrews 2:9). The Word, who is the eternal Son of God, became flesh and was obliged to be made in the likeness of man in order to redeem him.

Christ defined the purpose of His Incarnation and earthly ministry when He said, “I came not to call the righteous, but sinners to repentance” (Mark 2:17). There is no implication in these words that there is a sinful class of men who need repentance and another righteous class who do not. Nor is there a suggestion that there are “righteous ones,” for in Romans 3:10 it is said, “There is none righteous, no, not one.”

Consider the conditions under which Christ stated this purpose. Scribes and Pharisees were upbraiding Him because He had gone into the house of Levi to eat with publicans and sinners (Mark 2:14-16). His critics exalted themselves above sinners, priding themselves in an unpossessed righteousness which thereby excluded them from any realization or acknowledgement of their own sin.

In Levi’s house, however, there were those who recognized their sinful state. It was for this reason that the Lord Jesus went to that group, namely, to bring salvation to them. Physicians go into sick rooms, not because of the pleasantness of disease and suffering, but because of a desire to relieve and cure the sick. So sinners are the special objects of the Saviour’s love and power. He came into the world to save sinners.

Although all men are unrighteous, those scribes and Pharisees called themselves ”righteous,” for they were possessed of self-righteousness that is as “filthy rags” in God’s sight (Isaiah 64:6). Therefore, as they went about seeking to establish their own righteousness, they failed to see the purpose of His coming. Hence they never heeded the Saviour’s call to salvation. Their kind seldom do!

Had there been righteousness in the human heart, there would have been no need for the Incarnation of the Son of God. And only in the self-righteous heart of the religious, moral man, satisfied with himself, do we find the careless indifference to the Gospel of redemption. When a man assumes a righteousness all his own, he is outside the reach of the Great Physician. The man who excludes his own need of Christ misses the purpose of the Saviour’s coming and will not be saved. Each of us must say with the Apostle Paul, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (I Timothy 1:15).

(4) HE CAME TO RESTRAIN SATAN

The purpose of the Incarnation is further revealed in the Epistle to the Hebrews. Three verses, linked together, assert that the coming of Jesus Christ was to destroy the devil. “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man . . . Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same [flesh and blood]; that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage” (Hebrews 2:9, 14, 15).

In these three verses in Hebrews, we are reminded that the subject of death is dealt with in each of them, and the fact of the Incarnation is substantiated in the clause, “who was made a little lower than the angels.” Furthermore, the purpose of the Incarnation appears in the words, “that He by the grace of God should taste death for every man.” From this verse, as well as verse 14, it is evident that the eternal Son became flesh in order to die.

Christ’s crucifixion by wicked hands was “by the determinate counsel and foreknowledge of God” (Acts 2:23). Our Lord Jesus Christ testified, “The Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many” (Matthew 20:28). Jesus Christ willed to die, not a sudden and unexpected death but a lingering, anticipated death that He would taste every day of His earthly sojourn. He became man to suffer death.

But why should it be so? We considered the purpose of the Incarnation relative to the sin question. Referring to the matter of death, the Word affirms that the Son of God became incarnate that “through death He might destroy him that had the power of death, that is, the devil.” Of all the works of Satan, among the worst is that of destroying life. Our Lord testified, “He was a murderer from the beginning” (John 8:44). Satan is the spoiler of humanity, his malignant purpose being to bring both physical and spiritual death to mankind.

God placed our first parents in the Garden of Eden and surrounded them with every tree that is pleasant to the sight and good for food. Two of these trees are mentioned; ”the tree of life . . . and the tree of knowledge of good and evil” Genesis 2 :9). Eating the fruit of the latter tree would bring sin and death, for, said God, “In the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). Satan knew this, therefore we are not surprised when we read that it was of the fruit of this very tree of death that he enticed Eve to eat. He chose the tree of death because he is a murderer. He knew that the death sentence was already pronounced upon all who would eat of it. He delighted in the fall of Adam and Eve, for he knew that physical and spiritual death had struck.

But thanks be to God for the Incarnation of His Son. By the coming of Jesus Christ into the world, through His death and resurrection, He wrested from Satan the power of death. Death no more holds its lethal grip upon the believer. Although death has held sinners in bondage ever since the severing of the life-cord between God and man, the appearing of the Lord Jesus has broken its grip. “According to His own purpose and grace, which was given us in Christ Jesus before the world began . . . the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel” (II Timothy 1:9, 10).

Before sin was indulged in and death struck, the inclusive salvation plan provided death’s abolition. Since the death and resurrection of our Lord dealt comprehensively with sin, it of necessity affected death. The coming of the Saviour rendered death harmless, and the “sting” of it is gone (I Corinthians 15:55). Oh, the blessedness of an accomplished redemption! How wonderful to know Him who said, “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death” (Revelation 1:18). Death once held man in the vise of hopeless doom, but now Satan is defeated.

The shadow of the cross hung over the manger in Bethlehem, assuring the world that the Seed of the woman would bruise the serpent’s head (Genesis 3:15). As Adam yielded himself to Satan, Satan held him in death; but by His dying, Christ entered into our death and wrested from Satan that power which he held over us. At Calvary Satan was brought to naught, and now “death is swallowed up in victory. . . Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (I Corinthians 15:54, 57). “The prince of this world is judged” (John 16:1 1). The Seed of the woman traversed the realms of death but was not captured by the enemy. Instead, He conquered the enemy. Thank God the Saviour came.

(5) HE CAME TO RESCUE THE WHOLE CREATION

The Incarnation of the eternal Son is part of the divine plan. That plan comprehends a goal, and God assures the accomplishment of it. Though the salvation of man was God’s chief concern, His plan was never limited to the world of mankind. It is written of the eternal Son, who was with God and who is God, that “all things were made by Him” (John 1:3). Paul writes, ”For by Him were all things created, that are in heaven, and that are in earth” (Colossians 1:28). Man was higher than all other created beings in the earth, and other creatures were subject to him. However, after the fall this condition changed. Now if man is to have dominion over the beasts, he must first capture them at the risk of his own life, and then imprison them until they are tamed. All of this resulted from the fall.

But the question is, Will God restore again to man the dominion which he lost through the fall? The prophet said, ”The wolf also shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cocatrice’s den. They shall not hurt nor destroy in all My holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:6-9). Indeed, it appears that the prophet here is looking beyond to a time of rescue and restoration of the earth and all of its creatures.

The cruelty of beasts was not the order before sin entered. Such discord among God’s creatures has sprung from the sinfulness of man and is a necessary part of the curse. To remove this curse and rescue God’s creation is one of the purposes of the Incarnation. When Christ comes back to reign and “the government shall be upon His shoulder” (Isaiah 9:6), then the sons of God will be manifested and will share with Him in a restored creation. If it were not so, then all of animated nature would remain spoiled by Satan. But God has said, “In that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground” (Hosea 2:18). Yes, God will “gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him” (Ephesians 1:10). At that day our blessed Lord will “reconcile all things unto Himself’ (Colossians 1:20).

Many Christians fail to see that this redemptive work, wrought through the Incarnation of the Son of God, is wider than the salvation of human beings and that it affects the whole creation. The Apostle Paul writes, “For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” (Romans 8:19-23). Here we are told that the deliverance of the whole creation will be revealed at the manifestation of the sons of God.

All creation lies in hope (expectancy) of a rescue from present corruption and of deliverance to that place God gave it in the beginning. Nature is now under the curse of sin, groaning and travailing in pain. It is not what it was at first. Nor is it now what it will be when the incarnate Son returns to “put all things in subjection under His feet” (see Hebrews 2:5-9). Before Adam sinned, no savage beasts, no desert wastes, no thorns and thistles existed; but when he fell, all creation fell with him. Now that the Son of God has come and purchased redemption by His death at Calvary, the whole creation must be rescued from the curse, and restored to its original state.

(6) HE CAME TO RESTORE ISRAEL

Any reader of the Old Testament cannot escape the clear teaching that the Messiah was promised to Israel. Of this the prophets spoke and wrote. The Jew had great advantages. “Unto them were committed the oracles of God” (Romans 3:2). Theirs was “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises” (Romans 9:4). None can deny that from the call of Abraham (Genesis 12:1) to the Babylonian captivity under Nebuchadnezzar (606 B.C.), authority in the earth and divine representation was vested in the Jew. It is common information that since the overthrow of Jerusalem and the transfer of dominion in the earth to the Gentiles, Israel, as a nation, has not held authority in the earth.

When Jesus Christ, the Word, “was made flesh,” “He came unto His own, and His own received Him not” (John 1:11, 14). ”His citizens hated Him, and sent a message after Him, saying, We will not have this man to reign over us” (Luke 19:14). In blind unbelief the children of Abraham, refusing to recognize or receive Him, drove Him from their midst and crucified Him. After His resurrection and ascension He revealed to the apostles this mystery. No longer did Israel have priority on the truth, but the message was to be spread abroad to every creature and, during the present dispensation of grace, God would visit the Gentiles to take out of them a people for His name (Acts 15:14).

When Christ came the first time He traversed Palestine proclaiming, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17). He opened the door into the kingdom, but only the regenerated could enter. Were the people ready to receive the kingdom, the King would establish it. However, the offer of the kingdom met with an ever-increasing opposition, and our Lord withdrew the offer for that time. He said to the Jews, ”Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof” (Matthew 21:43). There was no mistaking what the Lord Jesus meant, for the chief priests and Pharisees “perceived that He spake of them” (vs. 45).

Israel is still set aside, but only temporarily. The Apostle Paul writes, ”I say then, Hath God cast away His people? God forbid . . . God hath not cast away His people which He foreknew . . . For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in” (Romans 11:1, 2, 25).

Anti-Semitism, raging throughout the world today, might lead one to question the future restoration of the Jew. Yet we know that both national restoration and national regeneration for the Jew are a definite part of the plan of God. Israel is not beyond recovery; she is not irretrievably lost. By her fall the whole world was blessed with the message of salvation. A national tragedy resulted in an international triumph. ”And so all Israel shall be saved” (Romans 10:26). The Jew lives in a dark present with a bright future before him. When our Lord said in Matthew 21:43, that “the kingdom shall be given to a nation bringing forth the fruits thereof,” He was not referring to any Gentile nation but to regenerated Israel.

God gave Palestine to the Jews unconditionally as a possession and a dwelling place (Genesis 12: 1-3). He wants them there. That the Jews would be scattered is plainly taught in the Word of God, but coupled with such teaching are the assertions that they will also be regathered. Study Hosea 3:4,5 and see plainly the scattering and the gathering with the period between. (See also Ezekiel 36: 19,24). The Word became flesh and tabernacled among them once (John 1:14). That same holy One, the incarnate Christ, will come again to tabernacle with Israel. Study, for example, such passages as Isaiah 12:1-6Joel 2:26, 27Zephaniah 3:14-17Zechariah 8:3-8. Already modern inventions have revolutionized Palestine and its surrounding territory. This fact, coupled with the thought of the vast area granted by God to Abraham 1Genesis 15: 18), will assure any interested person that there is ample room in the Holy Land to hold all Jews.

While the Jews continue to return to the Land, all signs point to the return of the incarnate Son, the One who is both human and Divine, and the One in whom God’s purposes for Israel are to be fulfilled. According to prophecy, the incarnate One, Immanuel, the virgin’s Son, is to occupy David’s throne. ”For unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, the Prince of Peace. Of the increase of government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” (Isaiah 9:6, 7). Let us rejoice to see that day approaching.

(7) HE CAME TO REIGN

When the Incarnation had been announced, 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” (Matthew 2:1, 2). They were wise men indeed, for they were followers of the truth of God. When the Old Testament prophets wrote of Messiah’s offices, they included that of King. “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: He is just, and having salvation: lowly, and riding upon an ass, and upon a colt the foal of an ass” (Zechariah 9:9). David wrote of Christ and His kingdom when he recorded the words of God, “Yet have I set My king upon My holy hill of Zion” (Psalm 2:6). Our Lord is not only Prophet, and Priest, but also Potentate.

In studying the purposes of the Incarnation we are forced to the scriptural observation that the eternal Son became Man in order that He might be King of the earth. Paul wrote that “God hath highly exalted Him” (Philippians 2:9). We dare not limit the exaltation of Christ as some try to do. We acquiesce with those who teach that the steps in Christ’s exaltation were His resurrection, ascension, and His sitting at the right hand of God. But such teaching does not go far enough. Study carefully Philippians 2:5-11, and you will see that the steps in our Lord’s humiliation were temporary steps leading to a permanent exaltation, culminating with the bowing of every knee and the confessing of every tongue in heaven and in earth, that Jesus Christ is Lord, to the glory of God the Father.

The incarnate Son is to appear in His resurrection body and is to sit on the throne of His glory. Jesus Himself spoke of the day “when the Son of man shall come in His glory, and all the holy angels with Him; then shall He sit upon the throne of His glory” (Matthew 25:31). John writes, ”Every eye shall see Him” (Revelation 1:7). The prophetic utterance spoken by God to David in 2 Samuel 7:12-16 concerning David’s seed having an everlasting throne and kingdom, has a double fulfillment. Primarily it referred to Solomon’s temple. Ultimately and finally it speaks of Christ’s earthly reign as Zechariah 6:12 shows. The day must come when all things will be subjected unto Him (I Corinthians 15:28).

The Psalmist spoke of His throne as an enduring throne (Psalm 89:4, 29, 36). God promises that this earthly throne and kingdom are to continue forever, and that the One to occupy it shall be David’s seed, his rightful Son (I Chronicles 17:11). The genealogies in Matthew 1 and Luke 3 will support the relationship of Jesus Christ to David. During our Lord’s earthly ministry, those who sought His help called Him “the son of David” (see Matthew 9:27Mark 10:47Luke 18:38).

Christ’s kingdom is literal, therefore it cannot be realized apart from the Incarnation. Such a kingdom men have been trying to establish for centuries, but nations are farther from realizing it today than ever before. A perfect kingdom demands a perfect King. At the end of the conflict of the ages, Jesus Christ, the God-Man will return to earth to establish His righteous kingdom which will never be destroyed. His kingdom of glory, and His throne in the midst, was God’s first promise through the mouth of the angel Gabriel to Mary, and it links together the Incarnation and reign of the Son of God, ”And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and he shall reign over the house of Jacob for ever; and of His kingdom there shall be no end” (Luke 1:31-33).

When the King comes, then will His perfect will be done in earth as it is in heaven. This is a blessed truth not without history or hope. The day will surely come when all men will see the revelation of the glory of holiness and joy in the earth. But His reign awaits His return to carry away His Bride, the Church. Everything has been deferred until He gathers her unto Himself. It may be at any moment that the last soul will be added to the Church, and then He will come.

This meditation in no wise exhausts the divine purposes of the Incarnation. Others have written at greater length and, doubtless, we could do likewise. But one thing more must be said. The supreme purpose in the eternal Son’s coming into the world was to glorify the Father. In His great intercessory prayer, Jesus said, “I have glorified Thee on the earth: I have finished the work which Thou gayest Me to do” (John 17:4). God had been glorified in creation, in the remarkable deliverances of His people, and in the exercise of His power over His enemies, but at no time had He been glorified like this. God could never have been glorified if the Son would have failed in His earthly mission in the smallest degree. But the Lord Jesus could say, “I have finished the work which Thou gayest Me to do.” Nothing was left undone, and in everything He did, the Son had the Father’s glory in view. He glorified the Father; His earthly mission was complete.

And now to all of us who have been redeemed by His precious blood, the Apostle Paul writes: “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (I Corinthians 6:20).

SOURCE: https://bible.org/article/why-god-became-man (May 27, 2004)

ABOUT THE AUTHOR

Lehman Strauss taught Old Testament history for eight years at Philadelphia Bible Institute, and served as pastor of the Calvary Baptist Church, Bristol, Pennsylvania, from 1939 to 1957.

He was pastor of Highland Park Baptist Church (Highland Park, Michigan) until the end of 1963 when he resigned to devote full time to an itinerant Bible conference and evangelistic ministry both in the States and abroad. Dr. Strauss was residing in Florida and writing his 19th book at age 86 when the Lord called him home in June 1997.

 

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FRIDAY HUMOR: “DREAMS AND A DIAMOND NECKLACE”

SERIES: FRIDAY HUMOR #37

Diamond Necklace

On Christmas morning a woman told her husband, “I just dreamed that you gave me a beautiful diamond necklace. What do you think it means?”

“You’ll know tonight,” he said.

That evening just before opening presents, the husband came home with a small package and gave it to his wife.

Delighted, she opened it only to find a book entitled “The Meaning of Dreams.”

 
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Posted by on December 6, 2013 in Holidays, Humor

 

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LEARNING ABOUT THANKSGIVING FROM THE PSALMS

Eight Themes in Thanksgiving

By James Faris

Thanksgiving Fall Image

As our nation reflects more on the nature of gratitude at this November, here are eight themes in thankfulness from the Psalms that guide us to a more God-glorifying gratitude:

(1) We give thanks for who the Lord is. We give thanks “due to his righteousness” (7:17), “to his holy name” (30:4), “for your name is near” (75:1), “for he is good” (118:1), and “to the God of gods” (136:2). Do we know God’s name and his attributes? Grateful hearts do.

(2) We give thanks for what the Lord does. We give thanks saying “I will recount all of your wonderful deeds” (9:1),  “thank the LORD for his steadfast love, for his wondrous works to the children of men!” (107:31), and “I thank you that you have answered me and have become my salvation” (118:21). Do we know God’s works – what he has done? Thankful hearts are remembering hearts.

(3) We give thanks vocally. We raise our voices “proclaiming thanksgiving aloud” (26:7), saying “I will praise the name of God with a song; I will magnify him with thanksgiving” (69:30), and “Let us come into his presence with thanksgiving; let us make a joyful noise to him with songs of praise!” (95:2). Can anyone else hear your thanks? They should.

(4) We give thanks wholeheartedly. Our voices only reflect our hearts as we say “my heart exults, and with my song I give thanks to him” (28:7), “I will give thanks to the LORD with my whole heart” (111:1), and “I give you thanks, O LORD, with my whole heart” (138:1). Does our gratitude flow from our inward being? A Spirit-filled heart overflows with thanks.

(5) We give thanks corporately. Individuals say “I will thank you in the great congregation; in the mighty throng I will praise you” (35:18), “With my mouth I will give great thanks to the LORD; I will praise him in the midst of the throng.” (109:30), and “the tribes go up, the tribes of the LORD, as was decreed for Israel, to give thanks to the name of the LORD.” (122:4). Do we gather with the saints to thank him corporately? God delights in his people singing thanks together, and we sound a whole lot better together.

(6) We give thanks evangelistically. We proclaim “I will give thanks to you, O LORD, among the peoples; I will sing praises to you among the nations” (57:9, 108:3). Do we express our thanks to God before those who do not believe in him? When they hear, they just might give thanks, too.

(7) We give thanks eternally. Our heart cries out “O LORD my God, I will give thanks to you forever!” (30:12), “we will give thanks to your name forever” (44:8), and “But we your people, the sheep of your pasture, will give thanks to you forever; from generation to generation we will recount your praise” (79:13). Are we consciously warming up to give thanks eternally? We might as well get started now!

(8) We give thanks actively. Words lead to action: “Offer to God a sacrifice of thanksgiving, and perform your vows to the Most High” (50:14), and “I must perform my vows to you, O God; I will render thank offerings to you” (56:12).  Are our sacrifices merely with the lips, or are our sacrifices of thanks living sacrifices? A thankful heart always leads to a changed life.

*SOURCE: http://gentlereformation.org/2013/11/14/eight-themes-in-thanksgiving/

 
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Posted by on November 29, 2013 in Attitude, Encouragement, Holidays

 

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