Sermon and Worship Resources

Luke 1:26-38 · The Birth of Jesus Foretold

26 In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, 27 to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary. 28 The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you."

29 Mary was greatly troubled at his words and wondered what kind of greeting this might be. 30 But the angel said to her, "Do not be afraid, Mary, you have found favor with God. 31 You will be with child and give birth to a son, and you are to give him the name Jesus. 32 He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, 33 and he will reign over the house of Jacob forever; his kingdom will never end."

34 "How will this be," Mary asked the angel, "since I am a virgin?"

35 The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. 36 Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. 37 For nothing is impossible with God."

38 "I am the Lord's servant," Mary answered. "May it be to me as you have said." Then the angel left her.

Jesus Matters

Luke 1:26-38

Sermon
by Michael L. Sherer

It is difficult for people in the faith community, 2,000 years after the Christian movement began, to imagine — much less appreciate — what it was like to stand up for Jesus. To put it mildly, it was incredibly difficult.

The first believers knew something extraordinary. Their hero, who had been murdered by a foreign power occupying their country, was somehow alive and back with them, encountering and encouraging them in the midst of their lives. There was no explaining how a dead hero could be alive once again — although lots of early Christians tried their hand at it — but, in their experience, there was also no denying it.

As the story went out that the rabbi from Nazareth was not dead and wasn’t going away, the pushback was predictable. It came from the most logical place — the community out of which the Jesus movement grew. Leaders of the first-century Jewish faith community recognized a serious threat when they saw one. Followers of The Way, as they came to be called, were beginning to coax members away from Judaism and into Jewish Christianity.

If you had been a leader in an ancient and well-established religious movement when some of your own former faith colleagues were beginning to pull away, and to take more and more of your community with them, and seem to be becoming a growing threat to you, what would you do? The Jewish faith community did the most logical thing they could think of. They decided to kill the brand new Jesus movement in its cradle, before it could grow and do real damage. How did they do it? They developed a simple strategy.

The argument went out from the enemies of the Jesus movement that Jesus wasn’t important — because Jesus didn’t matter. The argument went like this: We have had a lot of charismatic teachers and preachers in Israel. Jesus is no different. None of them claimed they would come back from the dead. Jesus didn’t either. That, his enemies said, was a fiction created by his followers. They have, it was suggested, invented this ‘Jesus-is-alive’ myth. But it’s just that — a fiction. And Jesus is a fly-by-night self-proclaimed charismatic leader. He lived. He died. He’s gone. He doesn’t matter.

This was the challenge the first Christians faced. Their enemies were trying to get rid of Christianity by getting rid of Jesus. And members of Jesus’ faith community, who were convinced beyond the shadow of a doubt that he was alive and with them — and leading them into the future — began to look for ways to show that Jesus really does matter. And they wanted to take the starch out of their Jewish neighbors’ arguments when they did it.

We see signs of this in the first chapter of the gospel of Luke. This Jesus champion, like the other gospel writers, is looking for ways of convincing whoever will pay attention that Jesus does indeed matter. Nowadays we are inclined to say that the arguments Luke used are not particularly convincing, but they may have been at the time.

At the beginning of his gospel, Luke uses two arguments designed to convince his readers — or listeners — that Jesus truly does matter. The first argument is this: Luke tells us that Jesus is descended from David, the great king. It was an argument aimed directly at the Jewish church. It’s hard to tell whether this claim was designed more to convince Christians or Jews. It may have been Luke’s way of saying, “Our claim to King David is better than your claim to King David — and Jesus is his direct descendant.”

It probably didn’t convince Jews, but it may have impressed the first Christians.

The second argument Luke makes is this: Jesus’ father was God the Almighty, not some human being. This sounds sensational to us, but it may not have for the first Christians. The same claim was made for many great men in antiquity. Emperor Augustus Caesar was believed to have had a divine father. So was Alexander the Great. Often these stories arose after a famous man had died.

In Jesus’ case, we call this idea “The Virgin Birth.” It seems puzzling that Luke makes this claim for Jesus, for two reasons. First, it made Jesus sound like any other famous man in the history of Greece and Rome. Second, it contradicts the argument, also made by Luke, that Jesus is a direct descendant of King David. The problem comes when we read the genealogy for Jesus that Luke includes in his gospel. That genealogy concludes that Jesus was a descendant from David through Joseph, not Mary. And so, if the Virgin Birth is true, then the descendancy from David cannot be true. The opposite is also the case.

Why did Luke include two contradictory claims for Jesus in his gospel? The best answer we can imagine is that this writer wants to make the argument, any way he can, that Jesus truly does matter. Perhaps Luke believed that, if one argument didn’t convince his readers, the other would. It’s pretty clear that the Jewish enemies of the faith community weren’t convinced by either argument.

Why does any of this matter for us on this fourth and final Sunday in the Advent season? Here’s why. Christians have always been certain that, when all is said and done, Jesus truly does matter for the faith community. All sorts of arguments have been used to try to prove this to be true. None of the arguments are persuasive in and of themselves. But there’s a reason the faith community has tried so hard to say and show that Jesus really does matter.

The reason is: it’s true. Jesus matters more than we can say.

How does he matter — and why?

Jesus matters because his life and his death and his abiding presence in our lives show us what God means for our lives. Without Jesus’ life among us, we would be left wondering. So, given the life and death and abiding presence of Jesus, what does God mean for us?

Jesus shows us that God means for us to know that we are loved with an impossibly generous love. There is nothing we can do to deserve it, nor to pay for it. The one and only authentic response to that generosity is to love others — including our enemies. Such a response will transform our lives and begin to redeem the world. This is an astonishing Christmas gift to us, by the way.

That’s who Jesus was and is. And that’s why — and how — Jesus matters.

As we come now to the celebration of Jesus’ birth, let us remember why the day and celebration matter. They matter for us because Jesus matters, and always has, and always will.

Rejoice and be glad!

CSS Publishing Co., Inc., The World According to Jesus: Twelve Sermons for Advent, Christmas, and Epiphany, by Michael L. Sherer

Overview and Insights · Announcing the Birth of Jesus the Savior (1:26–38)

Overview: Mary also receives a visit from the angel Gabriel (1:26–28). Although just a teenage girl from small-town Nazareth, Mary is nevertheless “highly favored” or graced by God (1:28, 30). She has been chosen to give birth to Jesus, “the Son of the Most High” (1:32–33). Not surprisingly, Mary asks how this is possible, since she is a virgin and is betrothed, but not yet married, to Joseph. Gabriel explains that the Holy Spirit will “come upon you” and “the power of the Most High will overshadow you” so that the one born will be called “the Son of God” (1:35). Mary conceived by the supernatural influence of the Holy Spirit without any form of human intercourse (see Matt. 1:18, 20, 25; Mark 6:3; Luke 1:35; 3:23; John 8:41). The virginal conception of Jesus reminds us salvation is a gift …

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 1:26-38 · The Birth of Jesus Foretold

34 "How will this be," Mary asked the angel, "since I am a virgin?"

38 "I am the Lord's servant," Mary answered. "May it be to me as you have said." Then the angel left her.

Commentary · The Birth of Jesus Foretold

The announcement of Jesus’s birth (1:26–38) has many similarities to the previous story, but the significance and superiority of Jesus’s birth are heightened because he will be born of a virgin (not just barren parents) and will sit on David’s throne (unlike John, who will prepare the way of the Lord). The emphasis on Davidic sonship is first implied in verse 27, for by adoption Jesus becomes Joseph’s son. Verses 32–33 plainly show that Jesus will be the promised Messiah from the line of David (cf. 2 Sam. 7:9–16). The text, of course, goes a step further: Jesus is not just the Son of David but also the Son of God (1:35; cf. 1:32). In Luke “Son of God” refers to Jesus’s unique relation to Yahweh. Mary’s favored status (1:28) does not imply any intrinsic worthiness; it merely means that she has been a recipient of God’s gracious activity. Nevertheless, Mary’s obedience and faith (1:38; cf. 1:45) are clearly a model for Luke’s community.

Mary’s question in verse 34 has engendered much controversy. Since she is engaged to Joseph, why does she even ask this question? (The verbs in 1:31 are future.) Some scholars have said that Mary had made a vow of perpetual virginity, but this is contradicted by her engagement to Joseph. Others claim that Mary knew from Isaiah 7:14 that the Messiah would be born of a virgin, and she was protesting because she was already engaged. But it is unlikely that Mary understood Isaiah 7:14 to refer to a virgin birth, and Luke never uses the passage. Still others take this to be a Lukan literary device. In other words, Mary never spoke these words, but the question advances the narrative to the great announcement; however, this solution impugns Luke’s historical reliability. It is most likely that Mary understood the angel to be saying that the conception would be imminent, and Mary’s marriage was still not consummated.

Naturally, the historicity of the virgin birth has been questioned. Some scholars have said that the story was borrowed from the pagan world, where heroes were born from the union of gods and human women. These accounts, however, are different from the Lukan and Matthean accounts, for nothing in the latter texts suggests that actual intercourse took place between God and Mary. The words “come on” and “overshadow” in verse 35 do not imply sexual relations, and Luke here describes with great delicacy an incomprehensible event. Others have questioned the veracity of the accounts because of the silence of the rest of the New Testament. The rest of the New Testament, however, does not contradict the present account. (For a detailed discussion, see Machen.)

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: Jesus will be miraculously born from a virgin mother and will be the Son of God and the promised Messiah.

Understanding the Text

The mention of “the sixth month” in 1:26, 36 ties this episode in closely with the preceding one (note “five months” in 1:24), and the angel’s news about Elizabeth (1:36) keeps the two angelic announcements closely linked, thus preparing for the meeting of the two pregnant mothers in 1:39–56. The similar announcements to Zechariah and to Mary by the same angelic messenger prepare the reader for the parallel accounts of the births of John and Jesus in 1:57–66 and 2:1–20. But there is also a significant escalation between the two announcements, both in the status of the one to be born (prophetic forerunner as compared with Son of God) and in the scale of the miracle involved (a woman beyond normal childbearing years compared with a virgin without sexual intercourse).

The direct and authoritative statement of Jesus’s supernatural origin and of his status as Son of God provides the reader of this Gospel at the outset with essential, privileged information with which to make sense of the story that will follow.

Historical and Cultural Background

A Jewish girl would normally be pledged to be married at about twelve years old, and married about one year after that. Mary would therefore be in her early teens at this time, in striking contrast with the age of her relative Elizabeth, “well advanced in years” (1:7). Nazareth was a small, obscure hill village (cf. John 1:46) in the northern province of Galilee, far from the capital city of Jerusalem in Judea. In contrast with Gabriel’s visit to Zechariah in the Jerusalem temple, therefore, he is now visiting a person of no social significance, even though her fiancé was of Davidic descent. The names “Mary” and “Joseph,” like most of the names of characters in the Gospels, were both extremely common in first-century Palestine; nearly half of all Jewish women whose names are recorded at this period were called either “Mary” or “Salome.”1

Interpretive Insights

1:26 Nazareth, a town in Galilee. Matthew 2:21–23 suggests that the family moved from Bethlehem to Nazareth after Jesus’s birth only in search of political asylum. Luke, however, tells us that Nazareth was already the family’s home, and that the visit to Bethlehem was only a temporary relocation.

1:27 a virgin, pledged to be married. The repetition of the word “virgin” and the explicit statement in 1:34 of Mary’s lack of sexual experience leave no doubt about Luke’s meaning. The point is underlined when Gabriel compares Mary’s situation with Elizabeth’s pregnancy despite her known sterility (1:36): this is to be a supernatural birth. Matthew 1:18–25 makes the same point no less explicitly though quite independently. Whatever the problems raised for modern genetics, these two Gospels insist that Jesus did not have a human father.

Joseph, a descendant of David. Joseph plays a minor role in Luke’s birth narrative (he will be mentioned by name again only in 2:4, 16; note also “his parents” in 2:41–51 and “they” in 2:22, 39 [which the NIV translates “Joseph and Mary”]) compared with his centrality in Matthew 1–2, but neither evangelist mentions him in the period of Jesus’s adulthood, hence the common supposition that he had died by then. The Davidic descent mentioned by Luke is the dominant theme of Matthew 1:16–25: it is because he is adopted and named by “Joseph, son of David” that Jesus becomes officially a member of the royal line. Luke will underline this Davidic theme in 1:32–33, 69 and in the location of Jesus’s birth in “the town of David” (2:4).

1:31 you are to call him Jesus. The angel prescribes the names for both John (1:13) and Jesus. Neither name is explicitly interpreted in Luke, but the meaning explained in Matthew 1:21 would be a natural deduction from the name “Yehoshua” (“Joshua”), which means “Yahweh saves.” “Jesus” (the Greek form of “Joshua”) was one of the commonest male names in first-century Palestine,2so that its owner needed a further distinguishing epithet, in this case Jesus “of Nazareth.”

1:32 will be called the Son of the Most High. (Cf. 1:35: “will be called the Son of God.”) Jesus’s status as Son of God is not dependent on his supernatural conception: Mark and John lay great stress on the title without ever mentioning Jesus’s virginal conception. But the linking of the title here with the power of the Holy Spirit (1:35) makes it clear that “Son of God” is not being used merely honorifically, as it was in some cultures for kings or even specially holy people, but rather denotes a unique relationship with God. It is a pointer to Jesus’s own divinity.

the throne of his father David. The prediction echoes the language of Nathan’s prophecy in 2 Samuel 7:8–16, which was widely recognized as looking beyond Solomon to the ultimate messianic “son of David.”

1:34 How will this be? This question makes sense only if Mary understands that the promise is of an immediate pregnancy rather than one to follow in the normal way after the marriage is consummated. In that case Mary, like Zechariah, understandably finds the angel’s message hard to credit. But unlike Zechariah, she does not ask for a sign, and when the angel has explained the divine purpose, she shows no reluctance in accepting it (1:38). The village teenager is more responsive to the promise of God’s supernatural power than is the Jerusalem priest.

1:35 The Holy Spirit will come on you. Luke often speaks of people being “filled with the Holy Spirit” (cf. already 1:15), but this rather different expression speaks not of Mary’s spiritual condition but of the means by which her pregnancy will be achieved. Compare the creative action of the Spirit of God in Genesis 1:2. The delicacy of expression here avoids the crude pagan idea of a god coupling with a human woman; this is a divine mystery. A child so conceived will be a “holy one,” outside the normal pattern of purely human generation.

1:37 no word from God will ever fail. Literally, “will ever be impossible.” It is a frequent biblical theme that what is humanly impossible is possible for God. Jesus states this explicitly in 18:27, and the same idea specifically in relation to an “impossible” childbirth appears in Genesis 18:14. As in the previous section, the experience of Abraham and Sarah remains in the background of Mary’s story as well.

1:38 I am the Lord’s servant. Mary’s simple acceptance embraces not only the “impossibility” of what the angel has promised but also the personal cost of the special role that she has been called to undertake. Matthew 1:18–19 gives us a glimpse of that cost in relation to her immediate situation with Joseph. In Luke, Simeon’s words in 2:34–35 will show that the cost will not be less when her child has grown up. As yet, Mary presumably knew little of this, but already her simple willingness to trust God makes her a shining example of faith (see 1:45).

Theological Insights

The virginal conception of Jesus is not a frequent theme in the New Testament. Indeed, this passage and the “parallel” in Matthew 1:18–25 are the only places where it is explicitly asserted. All the other New Testament writers are content to declare that Jesus is the Son of God without feeling the need to “prove” it by this means. Even Luke and Matthew do not refer back to this theme as they develop their portraits of Jesus as the Son of God. It is recorded as a fact rather than as a theological argument per se, though of course it fits appropriately with the theology of a Jesus who is both human and divine. The presence of this miraculous event at the beginning of the Gospel matches the equally “impossible” event of the resurrection of a brutally executed man at the end. A theology that cannot accommodate God’s supernatural reordering of the “laws of nature” is never going to find it easy to make sense of a Jesus whose life begins and ends in such a way.

Teaching the Text

The two main themes of this section are (1) Jesus as the promised Messiah from the line of David, the fulfillment of the messianic prophecies, and (2) his supernatural conception through the power of the Holy Spirit. For Luke, this extraordinary birth points forward to his role as the long-promised deliverer of God’s people, who himself is “God with us.” A message on this passage should not only trace the theme of the promise for the Messiah through its development in the OT (passages like 2 Sam. 7:11–16; Isa. 9:1–7; 11:1–9, etc.), but should also stress that God is doing something new and surprising here. The virginal conception is a unique and unprecedented creative act of God, accomplished through the Holy Spirit. Though the story of Jesus is grounded in the (traditional) Old Testament promises of the coming Messiah, those promises will be fulfilled in new and surprising ways.

There are other themes that might form the basis for teaching that emerge in this incident.

The paradox of a formidable heavenly messenger visiting (and greeting with respect) a simple village teenager illustrates dramatically God’s habit of choosing the most improbable people through whom to fulfill his purpose. He delights to honor those whom the world would hardly notice. This theme will be developed in the Magnificat (1:46–55).

Mary will be held up in 1:45 as an example of faith (contrast the “unbelief” of Zechariah in 1:20). The passage demonstrates her willingness both to believe the impossible and to make herself available to God despite the upheaval that this would cause in her life. In this she is an example for all disciples. Note the initial address to her as “highly favored” (1:28) by God.

The angel’s words in 1:37 draw out a persistent theme of these opening chapters: God’s promises may be relied on even when they blow holes in natural human expectations.

How much a message should focus on the virginal conception must be determined by the purpose of the lesson and the nature of your audience. The supernatural conception of Jesus has also been the focus of much theological and philosophical debate, and in some contexts the teacher might encourage people to think about it from a number of angles:

the prominence of miraculous events in the Gospel stories as a whole

the extent to which this particular miracle is in a class of its own

the possibility of a man born without a human father being truly human

the relationship between the belief in Jesus’s virginal conception and the belief that he is the Son of God

the paradoxical combination of the divine and the human as a persistent feature of the Gospel stories and as the basis for the Christian doctrine of incarnation

All these issues are important, both for Christians’ own doctrinal equipment and for their ability to deal with questions raised by others. They should be faced squarely and honestly. But at the same time, we must remember that Luke’s emphasis is not primarily on apologetic concerns but on the grandeur of the angel’s message.

Illustrating the Text

Art: Ecce Ancilla Domini, by Dante Gabriel Rossetti. Among the dozens of splendid annunciation scenes in Western art, this one (“Behold the Handmaid of the Lord”) by the English poet and illustrator Rossetti (1828–82) is considered especially beautiful. It pictures Gabriel standing and Mary seated. Gabriel is holding out lilies, presumably emphasizing Mary’s purity. The face of Mary has a look of fear and bewilderment that is particularly evocative. A haloed dove, representing the Holy Spirit, sits on the windowsill.

God chooses unlikely instruments to fulfill his purpose.

Film: The Nativity Story, directed by Catherine Hardwicke. In an early scene we see the annunciation and Mary’s wonderment about it. She asks herself, “How is anyone to believe me? How is anyone to understand?” She indicates her awareness of the unlikeliness of the choice. Her interactions with Elizabeth, from the time they meet, are movingly portrayed.

Quote: Martin Luther.

Quite possibly Mary was doing the housework when the Angel Gabriel came to her. Angels prefer to come to people as they are fulfilling their calling and discharging their office. The angel appeared to the shepherds as they were watching their flocks, to Gideon as he was threshing the grain, to Samson’s mother as she sat in the field.3

Film/Biography: The Inn of the Sixth Happiness, based on the book The Small Woman, by Alan Burgess. In this marvelous, enduring older film, Ingrid Bergman (1915–82) plays the role of Gladys Aylward (1902–70), a woman who got herself to China after having been turned down by a missionary society. Born in London to a working-class family, Aylward worked as a maid, studying on her own to prepare for overseas missionary service. Seeing her education as inadequate, the mission that she applied to rejected her, contending that she could not learn to speak Chinese. Undeterred, Aylward spent her life savings to get to China, a journey filled with dangers, including a trip across Siberia. Aylward in time became a larger-than-life figure among the Chinese, advocating for prison reform, caring for and adopting orphans, and fighting against the terrible practice of foot-binding, not to mention spreading the good news of the gospel. This movie tells the story of her leading almost one hundred orphans across the mountains to safety when the Japanese invaded the region. Film clips would be effective illustrations.

God’s promises can be relied on even when they violate natural human expectation.

Poetry: Antiphons for the Virgin, by Hildegard of Bingen. Hildegard (1098–1179) was a German abbess and poet, and her poems were intended to be chanted. These short poems have been translated by Barbara Newman and can be found online.

Teaching the Text by R.T. France, Baker Publishing Group, 2016

Dictionary

Direct Matches

Angel

The English word “angel” refers to nonhuman spirits, usually good. The biblical words usually translated “angel” mean “messenger” and can refer to one sent by God or by human beings. A messenger must be utterly loyal, reliable, and able to act confidentially (Prov. 13:17). The messenger speaks and acts in the name of the sender (Gen. 24).

Messengers sent by God are not always angels. Yahweh’s prophets were his messengers (Hag. 1:13), as were priests (Mal. 2:7).

Barren

A barren woman is one who is infertile and without children. The biblical world placed great value on the blessing of having children. Being without children brought despair. This can be seen in Rachel’s despondent plea (Gen. 30:1) and in the fact that wives would offer a servant in their place to bear a child (16:3; 30:3, 9).

In most of the stories about women and infertility, God reversed their circumstances: Sarah (Gen. 11:30), Rebekah (25:21), Rachel (30:22), Samson’s mother (Judg. 13:2 3), Hannah (1 Sam. 1:2), the Shunammite (2 Kings 4:16), Elizabeth (Luke 1:7). For Michal, barrenness appears as a punishment (2 Sam. 6:23).

Caring for the barren is part of God’s praiseworthy caring for the needy (Ps. 113:5–9).

Birth

Births in the ancient world were the domain of women. The women who bore children were often assisted in the birthing process by midwives (Gen. 35:17; 38:28; Exod. 1:15 20).

Many women utilized a birthing stool (Exod. 1:16). Upon birth, the newborn often was washed with water, rubbed with salt, and wrapped in cloths (Ezek. 16:4; Luke 2:7, 12). The OT required women to undergo a rite of purification following childbirth (Exod. 13:2, 20; 34:20; Lev. 12:6–8; Luke 2:22–24). This purification lasted forty days after the birth of a son and eighty days after the birth of a daughter and concluded with the sacrifice of both a burnt offering and a sin offering.

Birthing was valued, and women who were considered to be infertile often faced great shame (1 Sam. 1:10–11; Luke 1:25). Pain in childbirth was associated with the sin of Eve (Gen. 3:16), and conversely, absence of pain was interpreted as a sign that a woman was particularly righteous. According to Josephus, Moses was born with no pain to his mother, and the Protevangelium of James indicates the same about Mary’s labor with Jesus.

The Bible sometimes employs the language of birth as a spiritual metaphor. In John 3:3–6 Jesus instructs Nicodemus about the need for spiritual birth by explaining that he must be born again. In Rom. 8:22 Paul describes the whole of creation as experiencing the pain of childbirth as it awaits redemption, and in Gal. 4:19 he says that he is in labor for a second time with the Galatians as he desires the formation of Christ in them.

David

The second king of Israel (r. 1010 970 BC), founder of a dynasty that continued with his son Solomon (r. 970–931 BC), who ruled all of Israel; subsequently the remaining “sons of David” ruled the southern kingdom, Judah, until 586 BC.

Human kingship is a late development in Israel, but a number of ancient texts anticipate the establishment of the institution (Gen. 17:6; Deut. 17:14–20) and specifically the rise of a king from Judah (Gen. 49:8–12; Num. 24:17). Thus, it is surprising that the first king of Israel is not from Judah, but from Benjamin. When the people ask Samuel for a king, he anoints Saul (1 Sam. 8–12), who proves to be a tremendous disappointment. He forfeits the establishment of his dynasty when he shows a lack of confidence in God by rashly offering prebattle sacrifices (13:13–14). God then rejects Saul as king because he does not execute God’s full judgment against the Amalekites as he knows he should (15:23).

Eventually Saul’s moment of judgment comes. Saul’s final battle is against the Philistines, the major foreign force still inside the borders of the promised land. Both Saul and Jonathan meet their end on Mount Gilboa, and David sings songs that express his sadness over their deaths (1 Sam. 31–2 Sam. 1).

Even with Saul out of the way, David’s rise to kingship is not easy. He is immediately crowned king of Judah (2 Sam. 2:1–7), but the northern tribes choose to follow Ish-Bosheth, the son of Saul. War erupts between the two kingdoms. Eventually, though, the powerful general Abner abandons his support of Saul’s son, sealing the end of that dynasty. Ish-Bosheth is killed by his own men, and soon David becomes king over all Israel (5:1–5).

David’s kingship leads to significant victories that, in essence, complete the conquest of Canaan by finally subduing all the internal enemies. His men take the city of Jerusalem from the Jebusites, and he makes it his capital (2 Sam. 5:6–16). He also defeats the Philistines, who have been a thorn in the side of Israel for years (2 Sam. 5:17–25; for other victories, see 8:1–14). In celebration, David brings the ark of the covenant to Jerusalem (2 Sam. 6).

The David narrative reaches its apex when God enters into a covenant with him that establishes his dynasty (2 Sam. 7; 1 Chron. 17). After David dies, his son will succeed him, and indeed his dynasty lasts for many hundreds of years (see below).

David is a good king, but not a perfect king. A turning point in his reign comes in 2 Sam. 11. Up to this point, David has been content with what God has given him. He does not grasp for anything that does not belong to him. However, when he sees the beautiful Bathsheba bathing, he sends messengers to bring her to his house, where the two have sexual intercourse and she becomes pregnant. In an attempt to conceal this sin of adultery, he orders the death of her husband, Uriah the Hittite. Thus, he adds the crime of murder to that of adultery.

David thinks that the sin is secret, but nothing is hidden from God, who sends his prophet Nathan to confront David (2 Sam. 12; cf. Ps. 51). The difference between Saul and David is not that the latter is perfect but rather that David, as opposed to Saul, repents when he sins. Thus, God allows his reign to continue. Even so, David feels the consequences of his sin. First, the son that Bathsheba bears from her illicit union with David is struck with illness and dies. And ever afterward, David’s family life is troubled, with great impact on the political life of Israel. Son is pitted against son (Amnon and Absalom [2 Sam. 13]), as well as son against father (Absalom and David [2 Sam. 15–18]). Absalom temporarily deposes his father from the throne, but David eventually regains the kingship, though at the cost of the heartbreaking loss of his son.

Even at the very end, there is conflict within David’s house. When David has grown old, another son, Adonijah, attempts to take the throne, with support from powerful people such as Joab and Abiathar. At the instigation of Bathsheba and Nathan, however, David places the son of his choosing, Solomon, on the throne (1 Kings 1). David then dies after a reign of forty-one years, seven in Hebron and the rest over all Israel (1 Kings 2:10–12).

David’s greatest legacy is the dynasty that bears his name. Beginning with Solomon, however, his successors do not continue his spiritual legacy. Although a number of kings do some good, only Hezekiah (r. 727–698 BC) and Josiah (r. 639–609 BC) are given unqualified approval. Eventually, the Davidic rule comes to an end in Jerusalem at the hands of the Babylonians (586 BC). But God is not done with his redemptive purposes, and his promise to David is that he will have a ruler on the throne “forever” (2 Sam. 7:16). The NT recognizes that Jesus Christ is the fulfillment of this promise. He is the greater son of David, the one who is the Christ or Messiah, the anointed king. Jesus is the one who reigns forever in heaven. The life and the rule of David foreshadow the messianic rule of Jesus Christ.

Elizabeth

The mother of John the Baptist. She was a descendant of Aaron and the wife of Zechariah (Luke 1:5). She and her husband are described in Luke 1 as righteous but barren in their old age. When Zechariah had the opportunity to serve in the temple and burn incense, an angel prophesied that he and Elizabeth would have a son, and they would name him “John.” Elizabeth was the relative of Mary the mother of Jesus (Luke 1:36), but the Bible does not specify how they were related. Mary visited Elizabeth when both were pregnant, and Elizabeth was filled with the Spirit when she heard Mary’s voice. She called Mary “the mother of my Lord” (Luke 1:43).

Father

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Gabriel

An angel who first appears in the book of Daniel (8:16; 9:21). Gabriel functions as the spokesperson for God to the prophet, and in particular he explains the meaning of the visions that Daniel experienced. Although not mentioned by name in Dan. 10, he is likely the angel who comes to Daniel with the aid of Michael, another angel, to inform Daniel of the meaning of the vision recounted in Dan. 11. Gabriel is also sent to Zechariah and to Mary to inform them of the significance of the births of, respectively, John (the Baptist) and Jesus (Luke 1:19, 26).

Galilee

The northern region of Israel. Determining the region’s precise boundaries is difficult, but in Jesus’ time it appears to have encompassed an area of about forty-five miles north to south and twenty-five miles east to west, with the Jordan River and the Sea of Galilee forming the eastern border. Josephus divides the region into Upper and Lower Galilee. Upper Galilee contains elevations of up to about four thousand feet and is composed mostly of rugged mountains, while Lower Galilee reaches a maximum height of about two thousand feet and is characterized by numerous fertile valleys. Lower Galilee was the site of most of Jesus’ ministry.

Galilee appears several times in the OT (e.g., Josh. 20:7; 1 Kings 9:11; 1 Chron. 6:76). It was part of the land given to the twelve tribes (Josh. 19). Since Galilee was distant from Jerusalem, which played the most prominent part in Jewish history, much of its history is not mentioned in the OT. Many of the references that do occur are military references, such as Joshua’s defeat of the kings at the waters of Merom (Josh. 11:1 9) and the Assyrian removal of the northern kingdom of Israel (Isa. 9:1). However, its great beauty, particularly of mountains such as Carmel, Hermon, and Lebanon, was the source of numerous images and metaphors in the poetic and prophetic literature (e.g., Ps. 133:3; Isa. 33:9; 35:2; Jer. 46:18).

Galilee figures more prominently in the NT. Jesus came from Nazareth in Galilee and conducted much of his early ministry there. Luke specifically identifies Galilee as the place where Jesus’ ministry began before spreading to Judea (Luke 23:5; Acts 10:37). Galilee is also portrayed as the place where Jesus will reunite with his disciples following the resurrection (Mark 16:7) and where he gives them the Great Commission (Matt. 28:16–20).

Holy

Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).

With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).

God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the angels who surround it are “holy ones” (89:5; cf. Mark 8:38).

A corollary of God’s holiness is that he must be treated as holy (Lev. 22:32)—that is, honored (Lev. 10:3), worshiped (Ps. 96:9), and feared (Isa. 8:13).

While “holy” is sometimes said to mean “set apart,” this does not appear to be its core meaning, though it is an associated notion (Lev. 20:26; Heb. 7:26). Holiness, as applied to people and things, is a relational concept. They are (explicitly or implicitly) holy “to the Lord” (Exod. 28:36), never “from” something.

The symbolic representation of God’s heavenly palace, the tabernacle (Exod. 40:9), and later the temple (1 Chron. 29:3), and everything associated with them, are holy and the means whereby God’s people in the OT may symbolically be brought near to God. For God to share his presence with anything or anyone else, these too must be holy (Lev. 11:44 45; Heb. 12:14).

The OT system of worship involved the distinction between unclean and clean, and between common and holy, and the means of effecting a transition to a state of cleanness or holiness (Lev. 10:10). People, places, and items may be made holy by a process of consecration or sanctification, whether simply by God’s purifying presence (Exod. 3:5) or by ritual acts (Exod. 19:10; 29:36).

God’s faithful people are described as holy (Exod. 19:6; 1 Pet. 2:9). In the OT, this is true of the whole people of God at one level, and of particular individuals at another. Thus, kings (Ps. 16:10), prophets (2 Kings 4:9), and in particular priests (Lev. 21:7) are declared to be holy. While the OT witnesses to some tension between the collective holiness of Israel and the particular holiness of its designated leaders (Num. 16:3), the latter were intended to act as models and facilitators of Israel’s holiness.

Holy Ghost

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13 15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life.

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

Jacob

Renamed “Israel” by God (Gen. 32:28), he was the son of Isaac and Rebekah and was the father of twelve sons, whose descendants became the twelve tribes. Half the book of Genesis (25:19 49:33) narrates his story and that of his sons. The middle chapters of Genesis focus on his struggles with his brother, Esau, and with his uncle Laban, and the later chapters focus on his children Dinah, Judah, and particularly Joseph during his time in Egypt.

Joseph

(1) The eleventh son of Judah and the first by Jacob’s beloved wife, Rachel (Gen. 30:24; 35:24).

Joseph was Jacob’s favorite, and so Jacob “made an ornate robe for him” (37:3). While shepherding with his brothers, Joseph had a dream indicating that he would one day rise to prominence over them. This was too much for his brothers to bear, and so they decided, after some deliberation, to throw him into a cistern and, rather than kill him, sell him to passing Ishmaelite/Midianite merchants (37:25 28).

Upon arriving in Egypt, Joseph was sold to Potiphar, an official of Pharaoh, and then thrown in jail after Potiphar’s wife falsely accused him of making sexual advances (chap. 39). While in jail, he accurately interpreted the dreams of Pharaoh’s cupbearer and baker (chap. 40). Two years later, he was called upon to interpret Pharaoh’s dreams (chap. 41). Joseph’s ability to interpret dreams plus his administrative skills saved Egypt from famine, which resulted in his elevation to being “in charge of the whole land of Egypt” (41:41).

It was the famine that brought Joseph’s family to Egypt to find food, which eventually led to their warm reunion, though not without some testing on Joseph’s part (chaps. 42–45). After Joseph made himself known to his brothers, they reconciled and sent for the elderly Jacob, who was awaiting news in Canaan. Thus, Jacob and his twelve sons lived in Egypt, and their descendants were eventually enslaved by a king “to whom Joseph meant nothing” (Exod. 1:8).

Joseph died in Egypt and was embalmed (Gen. 50:20–26). The exodus generation took his bones out of Egypt (Exod. 13:19), and he was later buried in Shechem (Josh. 24:32).

(2) The husband of Mary, mentioned only by name in Jesus’ birth stories in Matthew and Luke. According to Matt. 1:16, Joseph is a descendant of David, which establishes Jesus’ royal bloodline. Luke’s genealogy (3:23–38) downplays Jesus’ relationship to Joseph. In Matthew, Joseph is a recipient of several divine communications by means of dreams, announcing Mary’s conception (1:18–25) and commanding the flight to Egypt (2:13) and the return to Nazareth (2:19–23). In Luke, Joseph takes Mary to Bethlehem to give birth (2:4–7), presents Jesus in the temple for consecration (2:21–24), and brings Mary and Jesus to Jerusalem for the Passover feast when Jesus is twelve (2:41–52).

(3) A Jew from Arimathea, a secret follower of Jesus and member of the Sanhedrin who did not agree to put Jesus to death (Luke 23:50–51; John 19:38). He asked Pilate for Jesus’ body, wrapped it in linen, and placed it in his own tomb (Matt. 27:57–60). (4) Also known as Barsabbas or Justus, he was one of the two men proposed to take Judas Iscariot’s place among the disciples (Acts 1:23).

Kingdom

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.

A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14 20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

Mary

(1) The most important Mary of the NT is the mother of Jesus, who becomes pregnant through the Holy Spirit while still a virgin. In contrast with Matthew’s birth narrative, where the emphasis falls on Joseph, Luke’s focuses on Mary. Luke’s Gospel introduces Mary as the one to whom God sends the angel Gabriel (1:26 27). Gabriel announces that Mary will be the mother of the Messiah from David’s line, who will reign over the house of Jacob and have a unique father-son relationship with God. Mary responds in humble obedience as “the Lord’s servant” (1:29–38). When she visits her relative Elizabeth, Mary breaks forth in the Magnificat, a song praising God for caring for the humble, humbling the mighty, and remembering his covenant with Abraham (1:46–55).

After the birth of Jesus and the visit from the shepherds, Mary “treasured up all these things and pondered them in her heart” (2:19). An old man, Simeon, announces that although Jesus will be a light of revelation for the Gentiles and Israel’s glory, Mary will be deeply grieved, and her soul will be pierced by a sword (2:35). This is the first hint in Luke’s Gospel that Mary’s child, the Messiah, will suffer. In the only episode from Jesus’ childhood in the Gospel, Mary scolds her son for remaining in the temple while his family traveled back to Galilee (2:48). In Luke’s Gospel, Mary is a humble and obedient woman who reflects deeply about her experiences surrounding the birth of Jesus and cares greatly for him as well. Beyond the birth narratives, Mary does not figure as a prominent character in the Gospels. In John’s Gospel, Jesus speaks sternly to his mother when she wants him to perform a miracle before his “hour has . . . come” (2:4); however, at the crucifixion, Mary is present, and Jesus places her into the care of the Beloved Disciple (19:25–27). Later traditions about Mary’s immaculate conception, perpetual virginity, sinlessness, and roles as co-mediator of salvation and answerer of prayer are not taught in the Bible.

(2) Another Mary mentioned in the Gospels is the sister of Martha, who is praised by Jesus for not busying herself with domestic duties as Martha does, but rather sits at the feet of Jesus, “listening to what he said” (Luke 10:39–40). This same Mary is mentioned on another occasion as the one “who poured perfume on the Lord and wiped his feet with her hair” (John 11:1–2; cf. 12:1–8). The Synoptic Gospels record a similar event in which a woman, left unnamed, anoints either the feet of Jesus (Luke 7:36–50) or his head (Matt. 26:6–13; Mark 14:3–9). With the exception of Luke, it seems as though John, Matthew, and Mark are recording the same event. In each of these three, Jesus associates the anointing with the preparation of his body for burial.

(3) Mary Magdalene makes a brief appearance during the ministry of Jesus, and Luke describes her as one who had been cured of seven demons (Luke 8:2). It is quite unlikely that she is the “sinful” woman of the preceding narrative (7:37–50), an association that has given rise to the erroneous belief that Mary Magdalene was a prostitute. She is the first to witness the empty tomb (John 20:1). Likewise, she is the first to see the resurrected Lord and is commanded to go and tell the disciples about his resurrection (John 20:11–18; cf. Matt. 28:1; Mark 16:1–6; Luke 24:1–10). She is even present for the crucifixion (Matt. 27:56) and the burial of Jesus’ body (Matt. 27:61).

(4) Mary the mother of James and Joses (Matt. 27:56; Mark 15:40) is one of two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #5.

(5) Mary the wife of Clopas (John 19:25) is the second of the two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #4.

Nazareth

In the first century, Nazareth was a small village in the extreme southerly part of lower Galilee, midway between the Sea of Galilee and the Mediterranean Sea. It was near Gath Hepher, the birthplace of Jonah the prophet to the Gentiles (2 Kings 14:25), and Sepphoris, one of the three largest cities in the region. Not far was the Via Maris, the great highway joining Mesopotamia to Egypt and ultimately the trading network that linked India, China, central Asia, the Near East, and the Mediterranean. The community, whose population may have averaged around five hundred, subsisted from agriculture. Capital resources included almonds, pomegranates, dates, oil, and wine. (Excavations have located vaulted cells for wine and oil storage, as well as wine presses and storage jar vessels.) Nazareth appears to have been uninhabited from the eighth to the second centuries BC, until it was resettled during the reign of John Hyrcanus (134 104 BC), probably by a Davidic clan of army veterans. The claim that Jesus’ adoptive father, Joseph, was a descendant of David and a resident of Nazareth is therefore plausible (Matt. 1:20; Luke 2:4–5). Today, Nazareth is the largest Arab city in Israel.

Although Jesus’ ministry was unsuccessful in Nazareth, he and his followers were called “Nazarenes” (Mark 1:24; 10:47; John 18:5, 7; Acts 2:22; 3:6; 24:5). Descendants of Jesus’ family continued to live in the area for centuries. The epithet “Nazarene” probably was intended as a slur. Nathanael is unimpressed by Jesus’ origin in Nazareth (John 1:46). The village is not mentioned in the OT. Some even doubted its existence, until 1962, when the place name “Nazareth” was discovered on a synagogue inscription in Caesarea Maritima.

Servant

There are numerous relationships in the OT that could be characterized as following a servant-master model. These included service to the monarchy (2 Sam. 9:2), within households (Gen. 16:8), in the temple (1 Sam. 2:15), or to God himself (Judg. 2:8). We also see extensive slavery laws in passages such as Exod. 21:1 11; Lev. 25:39–55; Deut. 15:12–18. The slavery laws were concerned with the proper treatment of Hebrew slaves and included guidelines for their eventual release and freedom. For example, Hebrew slaves who had sold themselves to others were to serve for a period of six years. On the seventh year, known also as the Sabbath Year, they were to be released. Once released, they were not to be sent away empty-handed, but rather were to be supported from the owner’s “threshing floor” and “winepress.” Slaves also had certain rights that gave them special privileges and protection from their masters. Captured slaves, for example, were allowed rest on the Sabbath (Exod. 20:10) and during special holidays (Deut. 16:11, 14). They could also be freed if their master permanently hurt or crippled them (Exod. 21:26–27). Also, severe punishment was imposed on a person who beat a slave to death (Exod. 21:20–21).

Slavery was very common in the first century AD, and there were many different kinds of slaves. For example, slaves might live in an extended household (oikos) in which they were born, or they might choose to sell themselves into this situation (1 Pet. 2:18–25). Although slavery was a significant part of society in the first century AD, we never see Jesus or the apostles encourage slavery. Instead, both Paul and Peter encouraged godly character and obedience for slaves within this system (Eph. 6:5–8; Col. 3:22–25; 1 Tim. 6:1–2; Philemon; 1 Pet. 2:18–21). Likewise, masters were encouraged to be kind and fair to their slaves (Eph. 6:9; Col. 4:1). Later in the NT, slave trading was condemned by the apostle Paul as contrary to “sound doctrine” and “the gospel concerning the glory of the blessed God” (1 Tim. 1:10–11).

Jesus embodied the idea of a servant in word and deed. He fulfilled the role of the “Servant of the Lord,” the Suffering Servant predicted by the prophet Isaiah (Isa. 42:1–4; 50:4–9; 52:13–53:12). He also took on the role of a servant in the Gospels, identifying himself as the Son of Man who came to serve (Mark 10:45) and washing the disciples’ feet (John 13:4–5). Paul says that in the incarnation Jesus took on “the very nature of a servant” (Phil. 2:7).

The special relationship between Jesus and his followers is captured in the servant-master language of the NT Epistles, especially in Paul’s letters (Rom. 1:1; Phil. 1:1; Titus 1:1). This language focuses not so much on the societal status of these servants as on the allegiance and honor owed to Christ Jesus.

Servant of the Lord

One of the most important themes in Isaiah is the messianic promise of a Davidic king. Yet intertwined throughout Isa. 42 53 are several passages that also identify the coming messianic personage as a servant, or more specifically, the Servant of the Lord. Often called the “Servant Songs,” four passages in Isaiah focus particularly on the coming Servant of the Lord (42:1–7; 49:1–6; 50:4–9; 52:13–53:12). These texts present several important aspects of the coming Servant. First, God declares that he delights in his Servant and that he will put his Spirit on him. Furthermore, the Servant will establish justice and righteousness, two dominating themes of the prophetic literature associated with the coming Messiah. The Servant will regather the people of Israel, but he will also be a light and a covenant to the nations/Gentiles and thus will provide life for all of God’s people. Ironically, however, and in contrast to the Davidic kingly images of the Messiah, Isaiah declares that the Servant will come quietly and humbly. Shockingly, the Servant of the Lord will be mocked and rejected by his people, even though he bears their sin and suffers for their iniquities. In fact, Isaiah declares, it is through the suffering of the Servant that righteousness is to be found (thus, the Servant is often referred to as the Suffering Servant). Even though the Servant will suffer greatly and be humiliated, ultimately he will be lifted up and exalted.

Throughout the Gospels there are quotes from and allusions to the Servant Songs, especially Isa. 53, thus establishing clearly that Jesus is the promised Servant of the Lord. Paul makes numerous allusions to Isa. 53 as he discusses the redemptive work of Christ, and Peter includes the Servant theme as part of his foundational understanding of Jesus’ work and mission.

Yet, although the NT bears strong testimony that Isaiah’s prophecies concerning the Servant of the Lord are fulfilled by the Messiah, Jesus Christ, there is still a sense in which Jesus also represents the ideal Israel. Unlike Israel, however, Jesus (the true Israel) is completely obedient, thus fulfilling many of the things that the nation itself had failed to complete. In this sense, as we find in Isaiah, the nation Israel can be called “the Servant.” On the other hand, only Jesus Christ, as the perfect and ideal Servant of the Lord, fulfills all that Isaiah prophesies of the coming one in the Servant Songs.

Son of God

In the OT, heavenly beings or angels are sometimes referred to as “sons of God” (Gen. 6:2; Job 1:6; 2:1; 38:7; Pss. 82:6; 89:6). The more important background for the NT, however, is the use of the term with reference to the nation Israel and the messianic king from David’s line. Israel was God’s son by virtue of God’s unique calling, deliverance, and protection. Hosea 11:1 reads, “When Israel was a child, I loved him, and out of Egypt I called my son.” Similar references to God as the father of his people appear throughout the OT (Exod. 4:22; Num. 11:12; Deut. 14:1; 32:5, 19; Isa. 43:6; 45:11; Jer. 3:4, 19; 31:9, 20; Hos. 2:1). The king from the line of David is referred to as the son of God by virtue of his special relationship to God and his representative role among the people. In the Davidic covenant, God promises David concerning his descendant, “I will be his father, and he will be my son” (2 Sam. 7:14; cf. Pss. 2:7; 89:26). Later Judaism appears to have taken up these passages and identified the coming Messiah as the “son of God.”

Spirit

In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

The OT authors often employ ruakh simply to denote air in motion or breath from a person’s mouth. However, special instances of the use of ruakh include references to the very life of a person (Gen. 7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps. 77:3), the negative traits of pride or temper (Ps. 76:12), a generally good disposition (Prov. 11:13; 18:14), the seat of conversion (Ezek. 18:31; 36:26), and determination given by God (2 Chron. 36:22; Hag. 1:14).

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

According to Jesus, the spirit is the place of God’s new covenant work of conversion and worship (John 3:5; 4:24). He declared the human spirit’s dependence on God and ascribed great virtue to those people who were “poor in spirit” (Matt. 5:3).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28 33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

The apostle Paul pointed to the spirit as the seat of conversion (Rom. 7:6; 1 Cor. 5:5). He described believers as facing a struggle between flesh and spirit in regard to living a sanctified life (Rom. 8:2–17; Gal. 5:16–17). A contradiction seems apparent in Pauline thinking as he appears to embrace Greek dualistic understanding of body (flesh) and spirit while likewise commanding that “spirit, soul and body be kept blameless” (1 Thess. 5:23). However, the Christian struggle between flesh and Spirit (the Holy Spirit) centers around the believer’s body being dead because of sin but the spirit being alive because of the crucified and resurrected Christ (Rom. 8:10). Believers therefore are encouraged to lead a holistic life, lived in the Spirit.

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Direct Matches

Angel

The English word “angel” refers to nonhuman spirits, usually good. The biblical words usually translated “angel” (Heb. malak; Gk. angelos) mean “messenger” and can refer to one sent by God or by human beings. A messenger must be utterly loyal, reliable, and able to act confidentially (Prov. 13:17). The messenger speaks and acts in the name of the sender (Gen. 24).

Messengers sent by God are not always angels. Yahweh’s prophets were his messengers (Hag. 1:13), as were priests (Mal. 2:7).

Old Testament

There are few references to angels (plural) in the OT. In heaven they praise God and worship him (Pss. 103:20; 148:2). God sends his angels to accompany his people (Gen. 28:12; 32:1) and to protect them (Ps. 91:11) and once sent them to destroy Egypt (Ps. 78:49).

An angel in human form was referred to as a “man of God” (Judg. 13:6), the same term used for a prophet (cf. 1 Kings 13:14).

Angels evoked fear and wonder. They are described as shining (Matt. 28:3; Acts 12:7). When humans bowed to worship angels, they were rebuked because God alone is to be worshiped (Rev. 22:8–9).

God himself, not being a part of the created order, cannot be seen. In order to communicate with people, he sometimes speaks through a form called “the angel of the Lord.” The angel of the Lord appeared to Abraham in human form (Gen. 18; cf. Josh. 5:13–15), but to Moses as fire (Exod. 3:2). When he spoke, it was God speaking (Exod. 3:4, 14). He guided and guarded Israel out of Egypt and through the desert (23:20–23). He appeared within the pillar of fire or cloud (13:21–22; 14:19), being seen through the pillar on occasion as “the glory of the Lord” (16:7–10; 24:16–17; 33:9–11; 40:17, 34–38), and later as he filled Solomon’s temple (1 Kings 8:11).

In a series of visions of the glory of the Lord (Ps. 18:7–15; Ezek. 1; Rev. 4:7) we encounter four “living creatures” called “cherubim” (Ezek. 10:20–22) that are not explicitly identified as angels and whose visible appearance is part human and part animal. Their form was placed on the cover of the Ark of the Covenant (Exod. 25:18) and embroidered on the curtains of the tabernacle (26:1). Cherubim guarded the eastern entry into the garden of Eden (Gen. 3:24), implying that Eden, the place where God appeared on earth, was now excluded from the area allocated to humankind.

In Isaiah’s vision of God’s glory, he describes, literally, “flaming ones” (Heb. seraphim) located above God and crying, “Holy, holy, holy” (Isa. 6:1–7). All we know of them is that they had six wings, whereas the cherubim had four (Ezek. 1:11). It may be that seraphim are not a separate class of angels but simply a description appropriate to all angels, since elsewhere we are told (Ps. 104:4; Heb. 1:7) that God’s angels are “flames of fire.”

Angels are also called “holy ones” (Deut. 33:2) and “spirits” or “winds” (Zech. 6:5; cf. Ps. 104:4). Since God’s people are also called “holy ones” (Dan. 7:27; NIV: “holy people”), it may be difficult to know if a given reference is to angels or people (e.g., Deut. 33:3).

Angels are first named in the book of Daniel: Gabriel, whose name means “hero of God” (8:16; 9:21; [cf. Luke 1:19, 26]); Michael, whose name means “who is like God?” (10:13, 21; 12:1 [cf. Jude 9; Rev. 12:7]) and who is also called “one of the chief princes,” “your prince,” and “the great prince.” The Hebrew word for “prince” (sar) also means “commander” (e.g., 1 Sam. 17:55) and thus might refer to Michael’s standing as a commander of God’s angelic armies (cf. Jude 9, where he is called “archangel”). During the intertestamental period, texts outside the Scriptures tend to give more attention to angels in elaborate stories, introducing such names as Raphael and Uriel (see Tobit, 1 Enoch, etc.).

Intertestamental Period and New Testament

During the intertestamental period some Jews came to think that angels ranked higher than humans, since the Greeks asserted that anything physical was evil and only purely spiritual beings could be holy. Increasingly detailed stories about angels served to distance God from the evils of physical reality. The myth of the fall of the angels arose during this time through a series of writings claiming to come from the pen of Enoch (1 Enoch), stimulating a large number of other writings. Some people even went so far as to worship angels (Col. 2:18).

Some references to angels are difficult to understand. In Matt. 18:10 Jesus warns people to treat children well because their angels have constant access to God. The simplest meaning is that angelic messengers will tell God what has happened with these children. Rhoda’s reference to Peter’s “angel” as if it were his ghost probably reflects a local superstition (Acts 12:15) or a sectarian Jewish belief that the righteous become angels when they die. Paul’s comment that a woman should have “authority over her own head” (i.e., her head covered) “because of the angels” (1 Cor. 11:10) remains something of a puzzle, and his unique reference to the language of angels appears to be hyperbole (1 Cor. 13:1).

Paul warns us that Satan can appear as “an angel of light,” meaning that he would work through one who claimed to bring a message in accord with the gospel (2 Cor. 11:14). The devil has his “angels/messengers” (Matt. 25:41), although we know little about them.

Angels do not marry, reproduce, or die (Matt. 22:30; Mark 12:25; Luke 20:35–36). The NT affirms that angels rank below God’s people and serve them (1 Cor. 6:3; Heb.1:4–14; 2:5, 16), as they did Jesus (Matt. 4:11; Mark 1:13; cf. 1 Kings 19:5–7; Luke 22:43). Angels have limited understanding or knowledge of God’s plans and purposes (1 Pet. 1:12), although they reveal God’s word (Rev. 1:1). They bring the spirits of God’s people to heaven when they die (Luke 16:22) and implement God’s judgment on the last day (Matt. 13:39, 49; 16:27; 24:31; 25:31; Mark 8:38; 13:27; Luke 9:26; 2 Thess. 1:7; Rev. 14:15–19). They rejoice when a sinner repents (Luke 15:10). Christians already stand in the greater assembly that includes the angels (Heb.12:22). Eventually, Jesus will welcome his people into the heavenly courtroom in the presence of the angels (Luke 12:8–9; Rev. 3:5). See also Archangel.

Betrothal

Betrothal is a commitment designed to lead to marriage, comparable to being engaged today. There are a number of instructions in the OT law regarding proper conduct involving a woman who is betrothed or engaged (Exod. 22:16; Deut. 20:7). There are also references to Mary being betrothed to Joseph prior to Jesus’ birth (Matt. 1:18; Luke 1:27; 2:5). However, the most significant references are the figurative descriptions of God betrothing himself to his people: “I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the Lord” (Hos. 2:19–20). Hosea’s experience with his unfaithful betrothed and then wife, Gomer, is a classic picture of God’s faithfulness to his unfaithful people. On one occasion, Paul uses the imagery of betrothal to picture his commitment to the churches he served: “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him” (2 Cor. 11:2).

Elizabeth

Espousal

Gabriel

An angel who first appears in the book of Daniel (8:16; 9:21). His name means “strong man of God.” Gabriel functions as the spokesperson for God to the prophet, and in particular he explains the meaning of the visions that Daniel experienced. Although not mentioned by name in Dan. 10, he is likely the angel who comes to Daniel with the aid of Michael, another angel, to inform Daniel of the meaning of the vision recounted in Dan. 11. Gabriel is also sent to Zechariah and to Mary to inform them of the significance of the births of, respectively, John (the Baptist) and Jesus (Luke 1:19, 26).

Greeting

Greeting Customs in Biblical Times

We know of greeting customs in biblical times from narrations of greetings and from instructions on greeting.

In biblical Hebrew, the phrase usually translated “to greet” is literally “to inquire of someone’s well-being [shalom]” (e.g., Exod. 18:7; 2 Sam. 20:9 [cf. the English greeting “How are you?”]). In some instances, we see people “blessing” one another as a form of greeting: “Just as he finished making the offering, Samuel arrived, and Saul went out to greet [lit., ‘bless’] him” (1 Sam. 13:10). Ruth 2:4 provides an example of the words that passed between individuals in such a greeting: “Just then Boaz arrived from Bethlehem and greeted the harvesters, ‘The Lord be with you!’ ‘The Lord bless you!’ they answered.” The formula had changed little by the first century AD, when Gabriel said to Mary, “Greetings, you who are highly favored! The Lord is with you” (Luke 1:28). Luke reports that “Mary was greatly troubled at his words and wondered what kind of greeting this might be” (1:29), though the source of her consternation is unclear, since the angel’s greeting closely approximates that of Boaz. Perhaps this is the very point: the angel was speaking in a distinctively “biblical-sounding” vernacular, which raised the concerns of the young, first-century AD woman.

Paul often instructs the recipients of his letters to greet one another with a “holy kiss” (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; see also 1 Pet. 5:14). Tragically, a kiss of greeting was the signal by which Judas Iscariot betrayed Jesus (Matt. 26:48–49). Other examples of greeting with a kiss include Gen. 29:11, 13; 33:4; 45:15; Exod. 4:27; 18:7; 2 Sam. 20:9; Prov. 7:13. In other cases, kisses were exchanged as a farewell greeting (Gen. 31:28, 55; 48:10; 50:1; Ruth 1:9, 14; 1 Sam. 20:41; 2 Sam. 19:39; 1 Kings 19:20; Acts 20:37). Jesus taught his disciples to be generous with their greetings; after all, even pagans will greet their brothers and sisters, but a Christian must extend greetings even beyond the narrow circle of kinship (Matt. 5:47). When entering a home, Jesus taught, his disciples were to greet the inhabitants (Matt. 10:12). At other times, however, Jesus told his disciples to forgo greetings along the road in the interest of arriving quickly at their destination (Luke 10:4).

Greeting and Social Rank

In the examples of Ruth 2:4 and Luke 1:28 above, the greeting is initiated by the person of higher status. Boaz was a wealthy landowner greeting fieldworkers, and Gabriel was an important angel greeting a young, unmarried woman. An analogy may be drawn to another social norm, the notion that it was appropriate for the greater person to bless the lesser: “Without doubt the lesser is blessed by the greater” (Heb. 7:7). Elsewhere in the Bible, the opposite practice is referred to, when Jesus criticizes the teachers of the law and the Pharisees because, among other honors, “they love to be greeted with respect in the marketplace and to be called ‘Rabbi’ by others” (Matt. 23:7). When Paul went to Rome, believers from that city traveled about forty miles to meet and greet him as he approached the city (Acts 28:15), thus according to him the honors due a traveling dignitary in antiquity (cf. Mark 9:15; 1 Thess. 4:17).

Epistolary Greetings

Like modern letters, ancient correspondence began with a salutation (Acts 15:23; 23:26; James 1:1) (see Salutation). In particular, Paul used the greeting at the beginning of his epistles as an occasion for theological elaboration in addition to its use as the identification of the writer and the recipients of the letter. To the end of his letters, Paul often appended individually directed greetings, as well as greetings in the name of friends with whom he sent the letter (Rom. 16:3–16; 1 Cor. 16:19–21; 2 Cor. 13:12–13; Phil. 4:22–23; Col. 4:10–15; 2 Tim. 4:19–21; Titus 3:15; Philem. 1:23; see also Heb. 13:24; 1 Pet. 5:13; 2 John 13; 3 John 14).

Highest

The designation “Highest” or “Most High” is commonly used for God. It represents God’s exalted status above all others. It occurs primarily in OT poetic or prophetic passages (e.g., Num. 24:16; Deut. 32:8; Pss. 7:17; 9:2; 18:13), although it occurs in the NT as well (e.g., Mark 5:7; Luke 1:35; Acts 7:48; Heb. 7:1). Melchizedek king of Salem and “priest of God Most High” praises God using the title “God Most High,” which Abram then uses to specifically identify God Most High as “the Lord” (Gen. 14:19–20, 22).

Overshadow

In the OT, overshadowing is associated with covering or protection. The directions for constructing the ark of the covenant include two gold cherubim, whose wings are to extend up and overshadow it in a posture of protection (Exod. 25:20; 37:9; 1 Kings 8:7). Tree branches are also described as overshadowing (Job 40:22; Ezek. 31:3).

In the NT, overshadowing is primarily employed figuratively and is associated with the presence of God. The Synoptic accounts of Jesus’ transfiguration incorporate the presence of an overshadowing cloud from which the voice of God emerges, identifying Jesus as his Son and urging Peter, James, and John to listen to him (Matt. 17:5; Mark 9:7; Luke 9:34). The most intriguing overshadowing, however, occurs when Gabriel tells Mary that she will be overshadowed by the power of the Most High and thereby conceive Jesus, who will be the heir to the eternal throne of David (Luke 1:35). Two additional NT occurrences are more literal (Acts 5:15; Heb. 9:5).

Son of God

In the Synoptic Gospels, Jesus’ divine sonship is closely linked to his messiahship. The angel Gabriel connects Jesus’ status as “Son of the Most High” with his reception of the throne of David (Luke 1:32). At Jesus’ baptism (which Luke identifies as Jesus’ messianic anointing [Luke 3:21; 4:1, 14, 18]), the Father declares Jesus to be “my Son, whom I love” (3:22), an allusion to Ps. 2:7. Satan tempts Jesus as the Son of God to abandon obedience to the Father and claim independent authority (Matt. 4:1–11; Luke 4:1–13). Peter confesses that Jesus is “the Messiah, the Son of the living God” (Matt. 16:16), and the high priest questions whether Jesus is “the Messiah, the Son of the Blessed One” (Mark 14:61; Matt. 26:63). In these and other texts “Son of God” is almost synonymous with “Messiah” (cf. Mark 1:1; Luke 4:41; 22:70; John 11:27; 20:31; Acts 9:20, 22). In other contexts, Jesus’ divine sonship appears to exceed messianic categories. Jesus prays to God as his Father (“Abba” [Mark 14:36]) and refers to himself as the Son, who uniquely knows and reveals the Father. The Father has committed all things to him. No one knows the Father but the Son and those to whom the Son reveals him (Matt. 11:25–27; Luke 10:21–22). It is by virtue of Jesus’ unique sonship that he invites his disciples to pray to God as their Father (Matt. 6:9).

In the Fourth Gospel, the status of Jesus as the Son of God is especially important, indicating both Jesus’ unique relationship with the Father and his essential deity. John introduces the notion of preexistent sonship in which the “Word” from creation is the Son (John 1:1–18; 17:5, 24). God sends into the world his Son (3:16), who reflects the glory of the Father (1:14; 14:6–11) and who will soon return (14:28). Jesus affirms that “I and the Father are one” (10:30), that “the Father is in me, and I in the Father” (10:38). John’s purpose in writing is to provoke faith “that Jesus is the Messiah, the Son of God” (20:31).

Some scholars reject the royal Jewish background of “the Son of God” when investigating the phrase in the Gospels. Instead, they appeal to Hellenistic sources to argue that Jesus as the Son of God is a “divine man” (theios anēr), which accounts for his ability to work miracles. This line of thinking, however, is fraught with many difficulties, not least of which is that the epithet is never used to describe the “divine man” in Greek literature.

In Paul’s thinking, the corporate, Israelite background of “Son of God” is renewed with reference to the NT people of God. Paul states that “theirs [the people of Israel] is the adoption to sonship” (Rom. 9:4). Although ethnic Israelites are rightfully called “sons of God,” this status is contingent upon being people of faith: “So in Jesus Christ you are all children of God through faith” (Gal. 3:26); Jesus’ death as the Son effects salvation (Rom. 8:2, 32; Gal. 2:20). The Spirit also plays a role in testifying with the spirits of believers that they are indeed children of God (Rom. 8:15–16), by which they cry, “Abba, Father” (Gal. 4:3–6). The believers’ status as God’s children will be completely revealed when they share in Christ’s glory (Rom. 8:17).

Spirit

Old Testament

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”) is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

On occasion in the OT, spirits are labeled “evil” (Judg. 9:23 ESV, NRSV, NASB). In the case of an evil spirit tormenting King Saul, the spirit was identified as “from the Lord” (1 Sam. 16:14–15, 23). According to the perspective of the ancients, once a person was possessed by a divine spirit, departure of such a spirit meant possession by a different spirit (1 Sam. 16:14). Such a perspective was common in the ancient Near Eastern and Mediterranean worlds and stemmed from the religious fervor of Semitic nomads.

New Testament

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28–33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

Holy Spirit

God’s Spirit is described in the opening chapters of Genesis as partaking in creation. His Spirit likewise is seen throughout the OT as an agent in establishing God’s people as a nation and a people of his own. Leaders of Israel were chosen and possessed by the Spirit to assist in leading the people into God’s will (Deut. 34:9; Judg. 6:34; 15:14; 1 Sam. 11:6; 16:23). Typically, the moment the Spirit of God descended on a leader, miraculous fortitude, wisdom, and power resulted. The Spirit also provided whatever was needed for God’s prophets—courage, inspiration, and miracles (Num. 11:25; 1 Sam. 10:10; Isa. 11:2; Ezek. 2:2; Dan. 4:8; Joel 2:28). The office of prophet included prophesying both in the king’s court and among the people of the land. As the Spirit came on a prophet of God, the prophet would correct the king’s and others’ behavior and at times foretell the future or the outcome of possible decisions.

In the Synoptic Gospels, the Holy Spirit functions in much the same way as in the OT. One such function appears in Luke’s birth narrative when the angel answers Mary’s question as to how she might conceive while a virgin (Luke 1:34): “The Holy Spirit will come on you, and the power of the Most High will overshadow you” (1:35). The Greek verb translated “will overshadow you” is used in the LXX to describe God’s protective nature (Pss. 91:4; 140:7). Likewise, the coming of God’s Spirit presented empowerment (Acts 1:8). Thus, Mary received both divine empowerment and protection. As the birth narrative continues, Luke records how other characters in the story, Elizabeth and Zechariah, were filled with the Spirit when Mary came to visit while pregnant with Jesus and when John the Baptist, the forerunner of the Messiah, was born (1:41, 67). The evangelists record the Spirit descending on Jesus at the time of his baptism (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32–34) and describe him as full of the Spirit when he was led by the Spirit into the desert (Luke 4:1). Finally, in John’s Gospel the Spirit is the promised comforter whom Jesus will give to his followers. He will testify about Christ (John 15:26).

In the new covenant the Spirit-possession of the OT gave way to believers’ reception of the Spirit at conversion. In Acts the Holy Spirit is presented as instrumental in carrying out the mission of the church, providing power and signs as well as moving and motivating missionaries. The apostle Paul attributes to the Holy Spirit the function of imbuing believers and the church with an assortment of virtues (Gal. 5:22), gifts (Rom. 12:7–8; 1 Cor. 12:1–11), and ministers (Eph. 4:7–13). He uses the idea of life in the Spirit as a point of contrast with life in the flesh. In John’s letters the Spirit is described as providing discernment of truth (1 John 4:6). See also Holy Spirit.

Virgin

There are two Hebrew words that the NIV translates as “virgin.” The first, betulah, carries the more common English understanding of “virgin,” designating a woman who has not had sexual intercourse. The second, ’almah, generally refers to a young woman who has reached childbearing age and is marriageable. It does not, however, always imply that the woman has not had sexual intercourse or even that she is not married. In NT Greek the word parthenos is generally used of a woman who has not had sexual relations. The definition of “virgin” is theologically important because of statements in the Gospels of Matthew and Luke that Mary the mother of Jesus was a virgin (parthenos) when he was born (Matt. 1:23; Luke 1:27; cf. Matt. 1:18, 25; Luke 1:34). Further compounding the interpretive problem is Matthew’s use of Isa. 7:14 in Matt. 1:23, where he follows the LXX’s parthenos even though the Hebrew reads ’almah.

Virgin Birth

The traditional designation “virgin birth” refers to the supernatural conception of Jesus Christ by the Holy Spirit, apart from sexual relations. Technically, one should speak of a “virginal conception,” since Jesus was virginally conceived but was born normally. The virgin “birth” is considered by some theologians to be the means by which the two natures of Jesus Christ are preserved: his humanity stems from the fact that he was born of the virgin Mary, while his deity proceeds from the reality that God was his father and he was conceived by the Holy Spirit. The later Apostles’ Creed formulates the matter this way: Jesus Christ “was conceived by the Holy Spirit and born of the Virgin Mary.” Here, three aspects of the virgin birth are discussed: (1) the virgin birth and Isa. 7:14; (2) the virgin birth in the NT; (3) the historicity of the virgin birth.

Isaiah 7:14. Isaiah 7:14 reads, “The virgin shall conceive and bear a son, and shall call his name Immanuel” (ESV). Two key issues are involved in Isaiah’s prophecy. First, should the Hebrew word ’almah be translated as “virgin” or as “young woman”? While the Hebrew term does not necessarily mean a virgin, but only a young woman of marriageable age, the Greek term parthenos used in the LXX of Isa. 7:14 and quoted in Matt. 1:23 has stronger connotations of virginity. Second, when was Isa. 7:14 fulfilled? Most likely the OT text was partially fulfilled in Isaiah’s day (with reference to King Ahaz’s unnamed son or to Isaiah’s son Maher-Shalal-Hash-Baz [Isa. 8:1]) but found its ultimate fulfillment in Jesus, as Matt. 1:23 points out.

New Testament. The infancy narratives recorded in Matt. 1–2 and in Luke 1–2 provide the story line for Jesus’ virginal conception: (1) Mary was a virgin engaged to Joseph (Matt. 1:18; Luke 1:27, 34; 2:5); (2) she was found to be pregnant while still engaged to Joseph, a conception produced by the Holy Spirit (Matt. 1:18, 20; Luke 1:35; cf. Matt. 1:18–25; Luke 1:34); (3) only after Jesus was born did Mary and Joseph have sexual relations (Matt. 1:24–25). Even though there is nothing in these narratives like the hypostatic union formulated in the later church creeds, it is clear that Matthew and Luke in some way associate Jesus’ deity and humanity with the virginal conception. Other NT texts are considered by some as possible references to the virgin birth. John 1:14 states that “the Word became flesh,” which certainly highlights Jesus’ two natures—deity and humanity—but does not thereby explicitly mention the virgin birth. Paul does something similar in Rom. 1:3 (“[God’s] Son, who as to his earthly life was a descendant of David”), Gal. 4:4 (“God sent his Son, born of a woman”), and Phil. 2:6–11 (Jesus existed in the form of God but took on human likeness). Beyond these passages, there is little else regarding the virgin birth stated or alluded to in the NT.

Historicity. Two important considerations indicate that the virgin birth of Jesus was a historical event and not a mythic legend. First, the simplicity of the descriptions of the birth narratives in Matthew and Luke, when compared with the fantastic details found in contemporary accounts of Greco-Roman and Jewish supernatural births, bespeak the authenticity of the NT documents. For example, one can cite the stories of the supernatural birth of Alexander the Great in Greek sources and of Noah in extrabiblical Jewish sources. In addition, secondary details such as the mention of Anna’s father, Phanuel (Luke 2:36), add nothing significant to the account and thus appear to be matter-of-fact reporting by an eyewitness. Second, the commonalities between Matthew and Luke regarding the virgin birth of Jesus attest to its historicity.

In conclusion, while the NT does not contain extensive information concerning the virgin birth of Jesus, there is sufficient evidence to support its historicity.

Secondary Matches

The following suggestions occured because Luke 1:26-38 is mentioned in the definition.

Annunciation

The act of announcing, usually associated with the arrival of a significant figure. In church history the term has been specifically applied to the announcement of the arrival of a son to Mary whose name would be called “Jesus” (Luke 1:26–35). More generally speaking, however, notice of the coming miraculous birth of any child can appropriately be called an annunciation. For instance, the reporting of the coming of Isaac to Abraham and Sarah (Gen. 18:10), the arrival of Samson to Manoah and his wife (Judg. 13:2–5), and the birth of John to Zechariah and Elizabeth (Luke 1:11–20) could also be identified as annunciations. In each case, the arrival of the child is to a barren womb, and thus the miraculous intervention of God in the lives of the human families is emphasized. As is often the case when comparing the events of Jesus’ life with earlier events, his coming took on a heightened importance. Only with the annunciation of Jesus did God reveal that the child would be born of a virgin.

Galilean

Someone who lives in or originates from Galilee. Jesus grew up in the extremely southern part of Galilee, at Nazareth, and his first followers were drawn from throughout the region. Galilee had a population of about three hundred thousand people in two hundred or more villages, as well as several large cities (Josephus, Life 235). Galileans shared a unique dialect (Matt. 26:73; cf. Acts 2:7). The region had a reputation for fomenting rebellion (Luke 13:1; 23:5–6). The Pharisee Gamaliel mentions Judas the Galilean (Acts 5:37), who sparked a revolt against the census under Quirinius around AD 6 (Josephus, J.W. 2.118, 433; Ant. 18.23). Galilee was also associated with non-Jews (Gentiles) primarily because of the Decapolis, a league of approximately ten cities (Matt. 4:12–17, citing Isa. 9:1–2; Mark 7:31). However, archaeological evidence and the NT suggest that Galilean Jews, many of whom colonized the area during the rule of the Maccabees, retained close cultural and religious ties with Judea and the temple (Luke 1:26–27; 2:1–7, 39–40; John 4:45).

Jesus Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common male name in first-century Judaism. The title “Christ” is from the Greek christos, a translation of the Hebrew mashiakh (“anointed one, messiah”). Christians eventually were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, Peter was the first disciple to recognize Jesus as the Messiah (Matt. 16:16; Mark 9:29; Luke 9:20).

Sources. From the viewpoint of Christianity, the life and ministry of Jesus constitute the turning point in human history. From a historical perspective, ample early source materials would be expected. Indeed, both Christian and non-Christian first-century and early second-century literary sources are extant, but they are few in number. In part, this low incidence is due to society’s initial resistance to the Jesus followers’ movement. The ancient Roman historian Tacitus called Christianity “a superstition,” since its beliefs did not fit with the culture’s prevailing worldview and thus were considered antisocial. Early literary sources therefore are either in-group documents or allusions in non-Christian sources.

The NT Gospels are the principal sources for the life and ministry of Jesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels), and John. Most scholars adhere to the so-called Four Source Hypothesis. In this theory, Mark was written first and was used as a source by Matthew and Luke, who also used the sayings source Q (from German Quelle, meaning “source”) as well as their own individual sources M (Matthew) and L (Luke). John used additional sources.

The early church tried to put together singular accounts, so-called Gospel harmonies, of the life of Jesus. The Gospel of the Ebionites represents one such attempt based on the Synoptic Gospels. Another harmony, the Diatessaron, based on all four Gospels, was produced around AD 170 by Tatian. Additional source materials concerning the life of Christ are provided in the NT in texts such as Acts, the Pauline Epistles, the General Epistles, and the Revelation of John. Paul wrote to the Galatians, “But when the time had fully come, God sent his Son, born of a woman, born under law” (Gal. 4:4). The first narrative about Jesus by the Christian community was a passion narrative, the account of his death and resurrection. The first extant references to this tradition are found in Paul’s letters (1 Cor. 2:2; Gal. 3:1). The resurrection was recognized from the beginning as the cornerstone of the Christian faith (1 Cor. 15:13–14).

Among non-Christian sources, the earliest reference to Jesus is found in a letter written circa AD 112 by Pliny the Younger, the Roman governor of Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentions Christians and Jesus around AD 115 in his famous work about the history of Rome (Ann. 15.44). Another Roman historian, Suetonius, wrote around the same time concerning unrest among the Jews in Rome because of a certain “Chrestos” (Claud. 25.4). Some scholars conclude that “Chrestos” is a misspelling of “Christos,” a reference to Jesus.

The Jewish author Josephus (first century AD) mentions Jesus in a story about the Jewish high priest Ananus and James the brother of Jesus (Ant. 20.200). A controversial reference to Jesus appears in a different part of the same work, where Josephus affirms that Jesus is the Messiah and that he rose from the dead (Ant. 18.63–64). The majority of scholars consider this passage to be authentic but heavily edited by later Christian copyists. Another Jewish source, the Talmud, also mentions Jesus in several places, but these references are very late and of little historical value.

Noncanonical Gospels that mention Jesus include, for example, the Infancy Gospel of Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel of James, the Gospel of Judas Iscariot, the Gospel of the Hebrews, the Egerton Gospel, and the Gospel of Judas. Although some of these may contain an occasional authentic saying or event, for the most part they are late and unreliable.

Jesus’ Life

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1–5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Jesus was born in a lower socioeconomic setting. His parents offered a temple sacrifice appropriate for those who could not afford to sacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’ earthly father, was a carpenter or an artisan in wood, stone, or metal (Matt. 13:55). From a geographical perspective, Nazareth was not a prominent place for settling, since it lacked fertile ground. Jesus’ disciple Nathanael expressed an apparently common first-century sentiment concerning Nazareth: “Nazareth! Can anything good come from there?” (John 1:46).

Jesus was also born in a context of scandal. Questions of illegitimacy were surely raised, since his mother Mary was discovered to be pregnant before her marriage to Joseph. According to Matthew, only the intervention of an angel convinced Joseph not to break his betrothal (Matt. 1:18–24). Jesus’ birth took place in Bethlehem, far from his parents’ home in Nazareth. According to kinship hospitality customs, Joseph and Mary would have expected to stay with distant relatives in Bethlehem. It is likely that they were unwelcome because of Jesus’ status as an illegitimate child; thus Mary had to give birth elsewhere and place the infant Jesus in a feeding trough (Luke 2:7). A similar response was seen years later in Nazareth when Jesus was identified as “Mary’s son” (Mark 6:3) rather than through his paternal line, thereby shaming him as one who was born an illegitimate child. Jesus was likewise rejected at the end of his life as the crowds cried, “Crucify him!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21; John 19:6, 15). When Jesus was arrested, most of his followers fled (Matt. 26:56; Mark 14:50–52), and a core disciple, Peter, vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71; Luke 22:55–60; John 18:15–17, 25–27). His own siblings did not believe in him (John 7:5) and were evidently ashamed of his fate, since from the cross Jesus placed the care of his mother into the hands of “the disciple whom he loved” (19:26–27) rather than the next brother in line, as was customary.

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Jesus’ public ministry: chronology. Jesus’ ministry started in Galilee, probably around AD 27/28, and ended with his death around AD 30 in Jerusalem. The temple had been forty-six years in construction (generally interpreted as the temple itself and the wider temple complex) when Jesus drove out the money changers (John 2:20). According to Josephus, the rebuilding and expansion of the second temple had started in 20/19 BC, during the eighteenth year of Herod’s reign (Ant. 15.380). The ministry of John the Baptist had commenced in the fifteenth year of Tiberius (Luke 3:1–2), who had become a coregent in AD 11/12. From these dates of the start of the temple building and the correlation of the reign of Tiberius to John the Baptist’s ministry, the onset of Jesus’ ministry can probably be dated to AD 27/28.

The Gospel of John mentions three Passovers and another unnamed feast in John 5:1. The length of Jesus’ ministry thus extended over three or four Passovers, equaling about three or three and a half years. Passover, which took place on the fifteenth of Nisan, came on a Friday in AD 30 and 33. The year of Jesus’ death was therefore probably AD 30.

Jesus’ ministry years may be divided broadly into his Galilean and his Judean ministries. The Synoptic Gospels describe the ministry in Galilee from various angles but converge again as Jesus enters Judea.

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. However, evil spirits knew him to be of supreme authority (Mark 3:11). Jesus was criticized by outsiders and by his own family (3:21). The scribes from Jerusalem identified him as a partner of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (Mark 5:1–13), raised the dead (Mark 5:35–42), fed five thousand (Mark 6:30–44), and walked on water (Mark 6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the demands on discipleship intensified as Jesus approached Jerusalem (Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45; Luke 14:25–35). Luke presents the second phase of the journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion Week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of Jerusalem’s temple leadership inquired about Jesus’ authority (11:27–33). Jesus replied with cunning questions (12:16, 35–36), stories (12:1–12), denunciation (12:38–44), and a prediction of Jerusalem’s own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and submissiveness in the garden of Gethsemane (Matt. 26:36–42; Mark 14:32–42; Luke 22:39–42). His arrest, trial, crucifixion, death, and resurrection followed (Matt. 26:46–28:15; Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18). Jesus finally commissioned his disciples to continue his mission by making disciples of all the nations (Matt. 28:18–20; Acts 1:8) and ascended to heaven with the promise that he will one day return (Luke 24:50–53; Acts 1:9–11).

The Identity of Jesus Christ

Various aspects of Jesus’ identity are stressed in the four NT Gospels, depending on their target audiences. In the Gospels the witnesses to Jesus’ ministry are portrayed as constantly questioning and examining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark 3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70; 23:39; John 7:20, 25–27; 18:37). Only beings of the spiritual realm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). At Jesus’ baptism, God referred to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus was transfigured in the presence of Peter, James, and John, a voice affirmed, “This is my Son, whom I love” (Matt. 17:5; Mark 9:7). At the moment of his death, the questioning of Jesus’ identity culminated in a confession by a Roman centurion and other guards: “Surely he was the Son of God!” (Matt. 27:54; cf. Mark 15:39).

Miracle worker. In the first-century setting, folk healers and miracle workers were part of the fabric of society. Jesus, however, performed signs and miracles in order to demonstrate the authority of the kingdom of God over various realms: disease, illness, the spiritual world, nature, and even future events. Especially in the Gospel of John, Jesus’ signs and miracles are used to show his authority and thus his identity.

No challenge superseded Jesus’ authority. Among his ample miracles and signs, he changed water into wine (John 2:7–9), calmed a storm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke 8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13; Luke 9:42–43), healed the sick (Mark 1:40–44), raised the dead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16; 8:49–54; John 11:17, 38–44), performed miraculous feedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44; 8:5–9; Luke 9:10–17; John 6:8–13), and walked on water (Matt. 14:25–26; Mark 6:48–49; John 6:19).

The Pharisees requested miracles as evidence of his authority (Mark 8:11–12). Jesus refused, claiming that a wicked and adulterous generation asks for a miraculous sign (Matt. 12:38–39; 16:1–4). The only sign that he would give was the sign of Jonah—his death and resurrection three days later—a personal sacrifice, taking upon himself the judgment of the world (Matt. 12:39–41).

Rabbi/teacher. Jesus’ teaching style was similar to other first-century rabbis or Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguished him was that he spoke with great personal authority (Matt. 5:22, 28, 32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathered disciples. He called these men to observe his lifestyle and to join him in his ministry of teaching, healing, and exorcism (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16).

Jesus used a variety of teaching methods. He frequently spoke in parables (Matt. 6:24; 13:24–52; 18:10–14, 23–35; 21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark 4:1–34; 12:1–12; 13:28–34; Luke 8:4–18; 12:41–46; 13:18–21; 14:15–24; 15:1–16:15, 19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33), used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark 10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons (Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke 13:18–21), practical examples, and personal guidance.

Major themes in Jesus’ teaching include the kingdom of God, the cost of discipleship, internal righteousness, the end of the age, his identity, his mission, and his approaching death. In his teachings, observance of Torah was given new context and meaning because God’s kingdom had “come near” (Matt. 3:2). Jesus had come to fulfill the law (Matt. 5:17).

Jesus’ teaching ministry often took place amid social conflict. These conflicts were couched in so-called challenge-riposte interactions in which the honor status of those involved was at stake. Jesus used these interactions as teachable moments. When questioned, Jesus gave replies that reveal omniscience or intimate knowledge of God’s will, especially in the Gospel of John. In the Synoptic Gospels, Jesus’ answers are both ethical and practical in nature. The Synoptics portray Jesus as challenged repeatedly with accusations of violating customs specified in the Jewish law. Jesus’ answers to such accusations often echoed the essence of 1 Sam. 15:22, “To obey is better than sacrifice,” phrased by Jesus as “I desire mercy, not sacrifice” (Matt. 9:13; 12:7). An overall “better than” ethic was common in Jesus’ public teaching.

The Sermon on the Mount (Matt. 5–7) contains a “better than” ethic in which internal obedience is better than mere outward obedience. For example, Jesus said that anger without cause is equal to murder (Matt. 5:21–22), that looking at a woman lustfully amounts to adultery (Matt. 5:28), and that instead of revenging wrongs one must reciprocate with love (Matt. 5:38–48). Jesus valued compassion above traditions and customs, even those contained within the OT law. He desired internal obedience above the letter of the law.

Jesus’ teachings found their authority in the reality of God’s imminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9), necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence (Matt. 18:3–5; Mark 10:15), and loyalty to a new community—the family of Jesus followers (Mark 3:34; 10:29–30). Jesus urged, “Seek first [God’s] kingdom and his righteousness” (Matt. 6:33). Preaching with such urgency was common among prophetic teachers of the intertestamental period. Jesus, however, had his own grounds for urgency. He held that God deeply valued all humans (Matt. 10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examples of a “greater good” ethic in the Synoptics include the occasions when Jesus ate with sinners (Mark 2:16–17). Jesus used an aphorism in response to accusations about his associations with sinners, saying, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark 2:23–28; 3:1–6), and when he was accused of breaking the law, he pointed to an OT exception (1 Sam. 21:1–6) to declare compassion appropriate for the Sabbath. Jesus also applied the “greater good” ethic in the case of divorce, since women suffered the societal stigma of adultery and commonly became outcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

Jesus’ kingdom teachings were simultaneously spiritual, ethical, and eschatological in application. The teachings were aimed at internal transformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring on love (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus to bless the hurting ones as they aspired to a godly character. Jesus taught, “Be perfect, therefore, as your heavenly Father is perfect” (Matt. 5:48), and “Be merciful, just as your Father is merciful” (Luke 6:36). The “blessed” ones in Jesus’ teachings are poor of spirit, peace driven, mournful, and hungry for righteousness, consumed with emulating godly character.

Some scholars believe that Jesus promoted an “interim ethic” for the kingdom, intended only for a short period prior to the end of time. However, he was explicit regarding the longevity of his teachings: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35; Luke 16:17).

Messiah. The concept of an anointed one, a messiah, who would restore the glories of David’s kingdom and bring political stability was common in Jewish expectation. Both before and after the Babylonian captivity, many Jews longed for one who would bring peace and protection. Israel’s prophets had spoken of a coming deliverer, one who would restore David’s kingdom and reign in justice and righteousness (2 Sam. 7:11–16; Isa. 9:1–7; 11:1–16; Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2; Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whose suffering healed the nation provided a slightly different angle of expectation in terms of a deliverer.

Jesus’ authority and popularity as a miracle worker called up messianic images in first-century Jewish minds. On several occasions hearers called him “Son of David,” hoping for the Messiah (Matt. 12:23; 21:9). Simon Peter was the first follower who confessed Jesus as the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). In line with Isaiah’s model of the Suffering Servant, Jesus focused not on political ends but rather on spiritual regeneration through his own sacrificial death (Mark 10:45).

Eschatological prophet. Many scholars claim that Jesus is best understood as a Jewish apocalypticist, an eschatological prophet who expected God to intervene in history, destroy the wicked, and bring in the kingdom of God. Central in this understanding are Jesus’ prophecies concerning the destruction of the temple in Jerusalem (Matt. 24:1–2, 15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). In addition, it is noted that Jesus had twelve disciples, representative of the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30). Certain of Jesus’ parables, those with apocalyptic images of coming judgment, present Jesus as an eschatological prophet (Matt. 24:45–25:30; Luke 12:41–46; 19:11–27).

Suffering Son of God. Jesus’ first recorded teaching in a synagogue in Nazareth was paradigmatic (Luke 4:16–21). He attributed the reading, Isa. 61:1–2, to his personal calling to serve, and in doing so he revealed a trajectory of suffering. The Gospel of Mark likewise aptly portrays Jesus as the suffering Son of God. Jesus’ own teachings incorporated his upcoming suffering (Mark 8:31; 9:12–13, 31; 10:33–34). He summarized his mission by declaring, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). His earthly career ended with a trial in Jerusalem consisting of both Roman and Jewish components (Matt. 26:57–68; 27:1–31; Mark 14:53–65; 15:1–20; Luke 22:54–23:25; John 18:19–24; 18:28–19:16). He was insulted, scourged, mocked, and crucified.

Jesus’ suffering culminated in his humiliating death by crucifixion (Matt. 27:33–50; Mark 15:22–37; Luke 23:33–46; John 19:16–30). Crucifixion was a death of unimaginable horror, bringing shame and humiliation to the victim and his family. Anyone hanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13). Thus, especially in a Jewish society, anyone associated with a crucified person bore the shame of following one who was executed as a lowly slave and left as a cursed corpse. The apostle Paul referred to this shame of the cross when he stated, “I am not ashamed of the gospel” (Rom. 1:16).

Exalted Lord. Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23; 20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46). The testimony of the Synoptics is that the resurrection of Jesus Christ indeed occurred on the third day, Christ having died on Friday (Mark 15:42–45; Luke 23:52–54; John 19:30–33) and risen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke 24:1–7; John 20:1–16). The resurrected Jesus was witnessed by the women (Matt. 28:8–9), the eleven disciples (Matt. 28:16–17; Luke 24:36–43), and travelers on the road to Emmaus (Luke 24:31–32). According to Paul, he appeared to as many as five hundred others (1 Cor. 15:6). He appeared in bodily form, spoke, showed his scars, and ate (Luke 24:39–43; John 20:27; Acts 1:4). After forty postresurrection days, Jesus ascended into the heavenly realm (Acts 1:9).

As much as Jesus’ death was the epitome of shame, his victory over death was his ultimate exaltation (Phil. 2:5–11). At Pentecost, Peter proclaimed that in the resurrection God fulfilled OT promises (Ps. 16:10) by raising his Son from the grave (Acts 2:30–31). Furthermore, Christ provided freedom from the law through his resurrection (Rom. 5:13–14), God’s approval of his life and work (Phil. 2:8–9), and God’s designation of him as Lord over all the earth, the living and the dead (Acts 17:30–31; Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).

Jesus’ exaltation commenced the beginning of forgiveness and justification (Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and his intercession for the people of God (Rom. 8:34). His ascension signaled the coming of the Holy Spirit as comforter and teacher (John 14:26; Acts 2:33) and was accompanied by the promise of his return in glory (Luke 24:51), at which time he will render judgment (Matt. 19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom (1 Cor. 15:24; 2 Tim. 4:1; Rev. 11:15; 22:5).

Jesus’ Purpose and Community

In the Gospel of Matthew, Jesus is the long-awaited Messiah, who preaches the good news of the kingdom, urging people to repent (4:17–23). Repentance and belief allow one to enter the kingdom. The call into the kingdom is a call into a new covenant, one made in Jesus’ blood (26:28).

In the prologue to the Gospel of Mark, the narrator reveals the identity of Jesus (1:1). Jesus is presented as the one who brings good tidings of salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of the gospel, the good news (Mark 1:14–15), is evident.

Luke likewise presents the preaching of the good news as a main purpose of Jesus’ ministry (4:43). The content of this good news is the kingdom of God (4:43; 8:1; 16:16). When the disciples of John the Baptist asked Jesus if he was the one who was to come (7:20), Jesus answered, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor” (7:22). The kingdom of God, as presented in Luke, brings freedom for the prisoners, recovery of sight for the blind, and release for the oppressed (4:18). Jesus’ healings and exorcisms announce the coming kingdom of God already present in the ministry of Jesus (4:40–44; 6:18–20; 8:1–2; 9:2; 10:8–9).

In the Gospel of John, Jesus testifies to the good news by way of signs throughout his ministry. These signs point to Jesus’ glory, his identity, and the significance of his ministry. Jesus is the Messiah, the Son of God, who offers eternal and abundant life. This abundant life is lived out in community.

In the Gospel of John, the disciples of Jesus represent the community of God (17:21). The disciples did not belong to the world, but they continued to live in the world (17:14–16). Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Jesus’ presence as the head of the community was replaced by the promised Spirit (John 14:16–18).

Jesus’ ministry continued in the community of Jesus’ followers, God’s family—the church. Entrance into the community was obtained by adopting the values of the kingdom, belief, and through the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).

The Quests for the Historical Jesus

The quest for the historical Jesus, or seeking who Jesus was from a historical perspective, is a modern phenomenon deemed necessary by scholars who claim that the NT Gospels were written long after Jesus’ death and were heavily influenced by the post-Easter understanding of the church.

The beginning of this quest is often dated to 1770, when the lecture notes of Hermann Samuel Reimarus were published posthumously. Reimarus had launched an inquiry into the identity of Jesus that rejected as inauthentic all supernatural elements in the Gospels. He concluded that the disciples invented Jesus’ miracles, prophecies, ritualistic religion, and resurrection. Reimarus’s conclusions were not widely accepted, but they set off a flurry of rationalistic research into the historical Jesus that continued throughout the nineteenth century. This became known as the “first quest” for the historical Jesus.

In 1906 German theologian Albert Schweit-zer published The Quest of the Historical Jesus (German title: Von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung), a scathing indictment of the first quest. Schweitzer’s work showed that nineteenth-century researchers re-created Jesus in their own image, transforming the historical Jesus into a modern philanthropist preaching an inoffensive message of love and brotherhood. Schweitzer’s conclusions marked the beginning of the end for this first quest. Schweitzer himself concluded that the historical Jesus was an eschatological prophet whose purposes failed during his last days in Jerusalem.

With the demise of the first quest, some NT scholars, such as Rudolf Bultmann, rejected any claim to being able to discover the historical Jesus. This trend continued until 1953, when some of Bultmann’s former students launched what has come to be known as the “new quest” for the historical Jesus (1953–c. 1970). This quest created new interest in the historical Jesus but was still dominated by the view that the portrait of Jesus in the Gospels is largely a creation of the church in a post-Easter setting.

As the rebuilding years of the post–World War II era waned and scholars started to reap academic fruit from major archaeological finds such as the DSS, research on the historical Jesus moved on to what has been called the “third quest.” This quest seeks especially to research and understand Jesus in his social and cultural setting.

Nativity of Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

Typology

A “type” (from Gk. typos) can be defined as a biblical event, person, or institution that serves as an example or pattern for events, persons, or institutions in the later OT or in the NT. Typology is based on the assumption that there is a pattern in God’s work in the OT and in the NT that forms a promise-fulfillment relationship. In the OT there are shadows of things that will be more fully revealed in the NT. Thus, the OT flows into the NT as part of a continuous story of salvation history. What is promised in the OT is fulfilled in the NT. This can be accomplished through prophetic word or through prophetic action/event. The use of prophetic action/event to predict or foreshadow future actions/events involves typology. Typology is part of the promise-fulfillment scheme that connects the two Testaments.

A number of biblical interpreters note that three primary characteristics of types can be identified. First, there must be some notable point of resemblance or analogy between the type and its antitype. Second, there must be evidence that the type was appointed by God to represent the thing typified. Here one must avoid the two extremes of, on the one hand, saying that a type is a type only when the Scripture explicitly calls it such, and, on the other hand, of finding a type “behind every tree.” Third, a type should prefigure something in the future. Thus, antitypes in the NT must present truth more fully realized than in the OT.

Typological interpretation of the OT is different from allegorizing a text. The former restricts itself to the meaning intended by the original author, whereas the latter reads things into the OT passage (usually in connection with messianic prophecy) not initially intended. On the other hand, it should be noted that the OT authors may not always have fully comprehended the long-range fulfillment of their prophecies. Thus, for example, Ps. 22 reveals King David’s trials and tribulations that are later viewed by NT authors as applicable to the crucifixion of Christ (e.g., the quotation of Ps. 22:18 in John 19:24 regarding the soldiers casting lots for Jesus’ clothes). David probably did not envision his situation as predictive of the sufferings of the coming Christ. But the Holy Spirit did, and he allowed the Gospel authors to make the connection. Thus, typology is a special form of biblical prophecy, which Jesus seemed to use extensively. Hence, the type is found in the OT, and its antitype occurs in the NT.

More particularly, Jesus seemed to perceive himself as the antitype to all three of the aforementioned possible types. First, Jesus fulfilled in himself persons in the OT who were types. Thus, Jesus is the ultimate David, Solomon, Elijah, Elisha, Jonah, the heavenly Son of Man of Dan. 7, and the Suffering Servant of Isa. 52:13–53:12. Second, with regard to famous OT events, Jesus reenacted the new exodus and passed the test in the new wilderness wanderings (Matt. 4:1–11 pars.), and then he proclaimed a new law from the mountain, as did Moses (Matt. 5–7). Third, Jesus revised or replaced OT institutions such as the sacrificial system and the feasts of Yahweh (most notably Passover) at his death, and at his resurrection he became the new temple of God.

The NT continues Jesus’ typological interpretation of the OT, seeing in him the supreme antitype of OT symbolism. Thus, for example, Paul sees Christ as the second Adam (Rom. 5:12–21), whose church is the new Israel, the eschatological people of God (1 Cor. 10:1–13). Matthew perceives Jesus to be the new Moses (Matt. 1–10). Note the following comparisons:

Moses, the Old Testament Type vs. Jesus, Matthew’s Antitype to Moses:

Moses was born to deliver his people. Jesus was born to save his people.

Pharoah tried to kill the infant Moses. Herod tried to kill the infant Jesus.

Moses was “baptized” in the exodus. Jesus was baptized in the new “exodus.”

Moses was tempted in the wilderness. Jesus was tempted in the wildnerness.

Moses performed ten plagues. Jesus performed ten miracles.

Moses received the law on the mount. Jesus gave a new law on the mount.

Luke understands Jesus to be the new David (Luke 1:32). Hebrews asserts that Jesus has inaugurated the new covenant (chap. 8), the true priesthood (chaps. 7–8; 10), whose death is the fulfillment and replacement of the sacrificial system of the OT (chaps. 9–10). But perhaps the most extensive usage of typology in the NT occurs in Rev. 21–22 (cf. Rev. 19), where the new creation is the antitype of the old creation of Gen. 1–3 (see table 10).

Table 10. New Creation Typology in Revelation 21–22

Sinful people are scattered (Gen. 1-3). God’s people unite to sing his praises (Rev. 21-22; cf. 19:6-7).

The “marriage” of Adam and Eve takes place in the garden (Gen. 1-3). The marriage of the second Adam and his bride, the church has come (Rev. 21-22; cf. 19:7, 21:2, 9).

God is abandoned by sinful people (Gen. 1-3). God’s people (new Jerusalem, bride of Christ) are made ready for God; marriage of the Lamb. (Rev. 21-22; cf. 19:7-8, 21:2, 9-21).

Exclusion from bounty of Eden (Gen. 1-3). Invitation to marriage supper of Lamb (Rev. 21-22; cf. 19:9).

Satan introduces sin into world (Gen. 1-3). Satan and sin are judged (Rev. 21-22; cf. 19:11-21, 20:7-10).

The serpent deceives humankind (Gen. 1-3). The ancient serpent is bound “to keep him from deceiving the nations (Rev. 21-22; cf. 20:2-3).

God gives humans dominion over the earth (Gen. 1-3). God’s people will reign with him forever (Rev. 21-22; cf. 20:4, 6, 22:5).

People rebel against the true God, resulting in physical and spiritual death (Gen. 1-3). God’s people risk death to worship the true God and thus experience life (Rev. 21-22; cf. 20:4-6).

Sinful people are sent away from life (Gen. 1-3). God’s people have their names written in the book of life (Rev. 20:4-6, 15; 21:6, 27).

Death enters the world (Gen. 1-3). Death is put to death (Rev. 20:14; 21:4).

God creates the first heaven and earth, eventually cursed by sin (Gen. 1-3). God creates a new heaven and earth, where sin is nowhere to be found (Rev. 21:1)/

Water symbolizes chaos (Gen. 1-3). There is no longer any sea (Rev. 21:1).

Sin brings pain and tears (Gen. 1-3). God comforts his people and removes crying and pain (Rev. 21:4).

Sinful humanity is cursed with wandering (exile) (Gen. 1-3). God’s people are given a permanent home (Rev. 21:3).

Community is forfeited (Gen. 1-3). Genuine community is experienced (Rev. 21-22; cf. 21:3, 7).

Sinful people are banished from the presence of God (Gen. 1-3). God lives among his people (Rev. 21:3, 7, 22; 22:4).

Creation begins to grow old and die (Gen. 1-3). All things are made new (Rev. 21:5).

Water is used to destroy wicked humanity (Gen. 1-3). God quenches thirst with water from the spring of life (Rev. 21:6; 22:1).

“In the beginning, God…” (Gen. 1-3). “I am the Alpha and the Omega, the beginning and the end.” (Rev. 21:6).

Sinful humanity suffers a wandering exile in the land (Gen. 1-3). God gives his children an inheritance (Rev. 21:7).

Sin enters the world (Gen. 1-3). Sin is banished from God’s city (Rev. 21:8, 27; 22:15).

Sinful humanity is separated from the presence of the holy God (Gen. 1-3). God’s people experience God’s holiness (cubed city = holy of holies) (Rev. 21:15-21).

God creates light and separates it from darkness (Gen. 1-3). No more night or natural light; God himself is the source of light (Rev. 21:23; 22:5)

Languages of sinful humanity are confused (Gen. 1-3). God’s people is a multicultural people (Rev. 21:24, 26; 22:2).

Sinful people are sent away from the garden (Gen. 1-3). The new heaven/earth includes a garden (Rev. 22:2).

Sinful people are forbidden to eat from the tree of life (Gen. 1-3). God’s people may eat freely from the tree of life (Rev. 22:2, 14).

Sin results in spiritual sickness (Gen. 1-3). God heals the nations (Rev. 22:2).

Sinful people are cursed (Gen. 1-3). The curse is removed from redeemed humanity, and people become a blessing (Rev. 22:3).

Sinful people refuse to serve/obey God (Gen. 1-3). God’s people serve him (Rev. 22:3).

Sinful people are ashamed in God’s presence (Gen. 1-3). God’s people will “see his face” (Rev. 22:4).

Vision

A divine communication in the form of visual imagery, usually accompanied by words, and often using symbols that require explanation and spur reflection about God’s otherwise imperceptible presence and activity. Presumably, the recipient “sees” the vision as an event of inward perception, often within a dream during sleep or in a divinely induced state of ecstasy (Gen. 15; Dan. 7:1; 10:1–9; 2 Cor. 12:1–4). Characteristically, visions entail conversation with God or an angelic representative, often following a question-and-answer format (Dan. 7:15–28; Zech. 1:8–15, 18–21). The visionary is actually in the scene as direct observer and active participant (Dan. 8:1–2).

Prophetic visions are meant to be retold. For example, imagery is accompanied by the authentication of divine commissioning (Isa. 6; Ezek. 1:1–3:15; Rev. 10), leading to announcement of judgment (Jer. 1:4–19). This close conjunction of image and word (1 Sam. 3:21) is reinforced by statements about a prophet “seeing” God’s word (e.g., Mic. 1:1 ESV, NRSV, NASB) and about prophetic books as collections of visions (2 Chron. 32:32; Nah. 1:1). Vision reports join oracles and other forms of prophetic speech as essential features of these works. Visions contribute to the community’s spiritual well-being (Prov. 29:18; Ezek. 7:26), but not always (Lam. 2:14; Ezek. 13; Zech. 13:4; Col. 2:18).

Visions drive the narrative surrounding Jesus’ birth (Matt. 1:18–2:23; Luke 1:1–2:20). The baptism of Jesus includes a visionary element, the Holy Spirit’s anointing of Jesus for his ministry, accompanied by the Father’s word (Matt. 3:16–17; Mark 1:10–11; Luke 3:22; John 1:32–33). Jesus’ transfiguration is comparable (Matt. 17:1–9; Mark 9:2–10; Luke 9:28–36). Visions mark key transition points in the narrative of Acts (e.g., chaps. 9–11). The book of Revelation opens with a vision of the Son of Man (1:9–20) and is structured around three vision cycles of judgment interspersed with visions of heaven meant to bolster the readers’ faithfulness.

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1. Luke's Stories

Illustration

Richard A. Jensen

Luke is fond of telling stories of faith. In his stories Luke narrates scenes in which trust in the spoken word from God is the very essence of faith.

It all begins with an old priest named Zechariah. This is the first story that Luke tells us in his Gospel. One day, Luke writes, the lot fell to Zechariah to enter the temple of the Lord and burn incense. As he was about to perform this sacred task, however, an angel of the Lord appeared to him standing just to the right of the altar. Zechariah was troubled. Fear fell upon him. The angel spoke words of comfort to Zechariah. "Do not be afraid, Zechariah," the angel said, "for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John" (Luke 1:13). The angel Gabriel went on to announce to Zechariah that his son John would be filled with the Holy Spirit and would make the way ready for the Messiah to come. Zechariah had heard a word spoken to him from God. Zechariah had heard a word from Gabriel announcing new realities that were to come to pass.

Of such stuff is faith composed as Luke tells the story. Faith, or unfaith! Zechariah heard the word from God. He did not believe it! "How will I know that this is so?" Zechariah demanded of the angel (Luke 1:18). "I'm an old man and my wife is old too. How can this word be?" "I am Gabriel," the angel shot back. "How will I know?" said Zechariah. "I am Gabriel," came the reply. And the angel continued. "... because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur" (Luke 1:20). "You did not believe my words." That is the heart of Zechariah's unbelief. Mary is next in line. Six months into Elizabeth's pregnancy Gabriel spoke words from God to Mary. "Hail, O favored one, the Lord is with you" (Luke 1:28).

That was Gabriel's greeting to Mary. Like Zechariah before her, Mary was troubled and afraid at the sound of the angel's voice. Gabriel spoke to her as he had spoken to Zechariah: "Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus" (Luke 1:31). Mary, like Zechariah, heard a word spoken to her from God. Mary, too, is unsure. "How can this be," she protests, "since I am a virgin?" (Luke 1:34). Gabriel told Mary that it will be because the Holy Spirit will make it happen. Mary was satisfied. She spoke great words of faith. "Here I am," she said, "the servant of the Lord; let it be with me according to your word" (Luke 1:38). "You did not believe my words," said Gabriel to Zechariah. That is the heart of Zechariah's unfaith. "...let it be with me according to your word," were Mary's words to Gabriel. This is the heart of Mary's faith.

Faith is called into being by a word spoken from God. A centurion in Capernaum grasped this reality very well. "Only say the word ...," the centurion said. Luke presents this rather unlikely fellow, this centurion, this stranger to Israel, this foreigner as a model of faith. "Only say the word ...."

2. Mary vs. Eve

Illustration

One week a Sunday school teacher had just finished telling her class the Christmas story, how Mary and Joseph went to Bethlehem and how Jesus was born in a stable and laid in a manger. After telling the story the teacher asked, "Who do you think the most important woman in the Bible is?" Of course, the teacher was expecting one of the kids to say, "Mary." But instead, a little boy raised his hand and said, "Eve." So the teacher asked him why he thought Eve was the most important woman in the Bible.

And the little boy replied, "Well, they named two days of the year after Eve. You know, Christmas Eve and New Year's Eve."

3. Hand Me the Broom

Illustration

There was a little boy who was afraid of the dark and afraid of storms. One night during a thunderstorm his mother asked him to go out on the back porch and get the broom. The boy started to go but when he tried to turn on the light, it was burnt out. Between the dark and the storm outside, he wasn't about to go out there. So he ran back and told his Mom. Well, Mom said, "You don't have to be afraid, God's right there with you and God's not gonna let anything happen to you. God's everywhere."

The little boy looked at Mom for a second and then asked, "Are you sure?" Mom assured him that it would be all right. Filled with Mom's assurance, the boy mustered up his courage and decided to go get the broom. He was getting ready to step out on the back porch when all of a sudden lightening flashed and a huge clap of thunder rumbled all around. The boy froze. His eyes were as big as dinner plates. Then he hollered: "God, if you're really out there, hand me the broom."

4. Taking Risks

Illustration

Here are types of risks we take annually and their respective odds. Your Odds are:

one in 12 that you will have an accident
one in 2,900 that you will die in a auto accident
one in 80,000 that you will die from complications in surgery
one in 250,000 that you will die in a plane crash
one in 1,000,000 that you will die in your bath tub

There was also an article in the newspaper, which spoke to the things that people fear, in light of their probability of occurring. According to this article, one of the fears that people had, was dying in a plane crash, and yet statistically, we are more likely to be kicked to death by a horse than to be killed in a plane crash. How many of you have ever been afraid of being kicked to death by a horse?

Another fear people have is that of being murdered by someone they don't know like a drive by shooting. Did you realize that you are 8 times more likely to be killed playing a sport than to be killed by a drive by shooting? And yet how many people worry about dying when they go out to play a sport?

People also worry about surgery and dying while on the operating table, and yet we are more likely to be killed in the car ride to the hospital. When we step out of the car at the hospital door, our chances of dying just decreased from 1 in 2,900 to 1 in 80,000. The point here is that there are risks in everything that we do. That is also truth with the issue of faithfulness to God. However, when we think about the issue of faithfulness to God, one would think that Christians would feel more comfortable taking the kinds of risks that God asks us to take. Yet, how many of us would have been willing to have taken the kind of risks which Mary took when she said yes to becoming the mother of the foretold Messiah? Our text looks at the risks that Mary took.

5. Out of the Box Gifts

Illustration

Leonard Sweet

Three days before the first big winter storm hit, the phone rang. It was "Odie," the local plumber, volunteering to come over and do some work. He offered to drain out the hot water tanks and outside pipes ahead of the blast of arctic air headed our way. "Odie" wasn't trying to drum up any business for himself. In fact, if all our pipes burst he would make a lot of money repairing the damages. He was simply thinking of others and offering the gift of his unique talents to help out a family with a man with no handy-man skills.

Odie's phone call has been the best Christmas "gift" idea we've heard so far this year. What, you say? I've never seen a "Phone Call from Plumber" listed in a Christmas catalogue as a gift idea. Let me explain.

Retailers of all sorts are frantically slashing prices on their merchandise to entice consumers to buy more stuff, to get more goodies. Here are some past sample ads collected during one week leading up to Christmas:

*Wal-Mart wants us to buy more so we will "live better." (Unless, of course, we get trampled to death buying more).

*A TV commercial Mom says she wants to see her kids doing the "present dance"—hyper children ripping and tearing and prancing around piles and piles of dismembered packages.

*Sears proclaims our purchases will fulfill all the "dreams" of others.

*A television commercial promises: "Change your TV . .. Change your life."

But has it ever struck you as odd that we celebrate Jesus' birthday by giving presents to ourselves? If it's Jesus' birthday, why isn't he getting the presents? Isn't the one who is celebrating the birthday the one who is supposed to get the gifts?

Maybe we change that rule at Christmas because we don't want to have to think about what kind of presents Jesus would like. What would most please Jesus to get for Christmas?

6. A Busy Man

Illustration

There was once a busy man, who one day hurriedly headed out the door for work. In his path was his three-year-old son playing with blocks. The man patted the boy on the head, stepped over him, opened the door, and went outside. Halfway down the walk a guilt bomb exploded inside him.

"What am I doing?" he thought to himself. "I am ignoring my son. I never play with him. He'll be old before I know him. And in the background of his mind was playing, "Cat's in the Cradle" – Harry Chapin's ballad to lost fatherhood.

He returned to the house and sat down with his son and began to play with the blocks. After two minutes, the three year old boy said to him, "Daddy, why are you mad at me?"

Our hearts can be discerned – regardless of what we say or what motions we may be going through. It doesn't take an angel to do it. A three year old can.

7. Humor: A Shopper's Psalm

Illustration

Greg Asimakoupoulous

I'm weary, Lord.
Bone tired.

In spite of the fact that my shopping's half done
I need to crash.
The crush
of the crowd has gotten to me.
So, too, the deafening sounds
of a pre-Christmas city
throbbing with incarnate greed.

I need to be reminded
that this season's more
than plastic Santas,
perpetual sales,
and Muzak.

I need back
on the track
of reflection.
I've derailed, Lord.
My emotional fuel is leaking.
I'm about to explode.

And then I see it.
A miniature creche
in a gift shop window.

A guardian father;
a grateful young mom;
a baby asleep on the hay.
A trio maintaining their harmony
despite the discord all around them.

And with my nose pressed against the frosted pane
my inner pain subsides.
At once I am rested,
renewed, and revived.

And I linger
and ponder
God's peace.

8. We Need to Look Within

Illustration

Mickey Anders

Back in 1957, when the first Russian cosmonauts flew into space, one of them came back with the brave announcement that he had been "up there," but he didn't see God. He was looking in the wrong place, and so do we. We need to look within.

One of my favorite religious authors, Karen Armstrong, makes this point when she shares her own testimony in a book called, A History of God:

"As a child, I had a number of strong religious beliefs but little faith in God. There is a distinction between belief in a set of propositions and a faith which enables us to put our trust in them. I believed implicitly in (all the right things about God). I cannot say, however, that my belief in these religious opinions… gave me much confidence that life here on earth was good… I entered a religious order and, as… a young nun, I learned a good deal more about the faith. I applied myself to apologetics, scripture, theology and church history. I delved into the history of the monastic life and embarked on a minute discussion of the Rule of my own order, which we had to learn by heart. Strangely enough, God figured very little in any of this. Attention seemed focused on secondary details and the more peripheral aspects of religion. I wrestled with myself in prayer, trying to force my mind to encounter God, but he remained a stern taskmaster who observed my every infringement of the Rule, or was tantalizing absent… But nothing had actually happened to me from a source beyond myself."

Finally, after thirty years of study, she discovered that instead of waiting for God to descend from on high, she should have looked within herself to discover God.

9. A Matter of Perspective

Illustration

There are two men standing on Fifth Avenue at 52nd Street in New York City during the Christmas rush, waiting for a red light. One of them was irritated by the traffic. "This town is totally disorganized," he growled. "Look at this traffic! It's terrible! Something ought to be done about it!"

The other man was more philosophical. Thoughtfully he countered, "You know, it is astounding, the romance of it. There was a baby born of peasant parents in a little out-of-the-way place halfway around the world from here. The parents had no money or social standing, yet 2,000 years later that little baby creates a traffic jam on Fifth Avenue, one of the most sophisticated streets in the world. This irritates you? It should FASCINATE you." Surprise!

10. God Had to Become a Person

Illustration

Bill Bouknight

Occasionally I stop by a certain restaurant in town that has a first-class aquarium. It contains a glorious assortment of tropical fish so colorful that only God could have decorated them. It takes a lot of work to run an aquarium. The owner monitors the oxygen and nitrate levels and the ammonia content. The water is filtered. Vitamins, antibiotics, and sulfa drugs must be pumped in. The fish have to be fed regularly.

Now with all that care and attention, you would think that the fish would adore the owner. But they don't. Anytime he comes around, they dart away in fear. The owner is like a god to those fish, too big to comprehend, too frightening to love.

The only way to change that would be for the owner to somehow become a fish and communicate the truth to the other fish. Similarly, God had to become a person to communicate with us. Because God wanted to send his very best to us, he made a visit himself, in the form of Jesus.

11. Eat, Drink, and See Mary

Illustration

Rev. Don Frank

When we lived in Georgia, there was a woman who claimed to have visions of and visitations from the Virgin Mary on a regular basis. In fact, the mother Mary would appear on the 13th of each month, and her human conduit would speak her words to a throng of eager listeners that would gather on a country hillside outside the house. Such appearances occurred for many, many months, drawing huge crowds, some desiring to hear a message they believed was from God and some even looking for healing and other miracles. The “show,” as many of us came to believe it was, was so popular, that roadside stands sprang up, serving everything from Mary statues and rosaries to BBQ and beans. One stand became nationally known for its T‑shirt which read: “Conyers, GA: Eat, drink, and see Mary.”

12. Nervous Anticipation

Illustration

Scott Hoezee

When children are small and are just learning how to eat from a spoon, parents involuntarily open their mouths even as the baby opens his or her mouth. It's quite comical to see. Pastors who get to sit up front in church each week often get to see a similar spectacle whenever young children participate in a church service or Christmas program. When a son or daughter is up front speaking various lines, it's not uncommon to be able to look out into the congregation only to see the tyke's mom or dad on the edge of a pew, mouthing the words right along with the child! As a parent, you can't help it!

I suspect that seen the right way, something similar happens in Luke 1. The whole cosmos, all the hosts of heaven from the archangel Gabriel on down, are holding their collective breath and sitting on the edges of their seats. All eyes and ears are trained on one little girl, perhaps no more than twelve or thirteen years of age. She's about to get the shock of a lifetime, but what will she say in response? What will her answer be? Will she get it right? As Frederick Buechner once put it, Mary was probably too dazzled to notice, but maybe just beneath his wings and bright garments even Gabriel was trembling a little in nervous anticipation at how this encounter was going to go.

In the end, as we all know, it went just fine, and the hosts of heaven must surely have heaved a collective sigh of relief! The long-awaited plan of salvaging this fallen creation was now really moving forward! After ages of waiting, a mother had been chosen to become the bearer of the very Son of God himself. Within a year that little baby would be born in Bethlehem, and the salvation of the galaxies would be off and running (or at least off and crawling initially!).

13. The Purpose of Life

Illustration

Billy D. Strayhorn

The purpose of life is to matter, to count, to stand for something, and to make a difference in this world we live in, even if it's only in the life of one other person. We have all asked from time to time: What is the meaning of life? What is the purpose of life?

Beethoven once played his latest sonata for a group of his friends. The music filled the room. As the last note lingered, the friends asked Beethoven, "What does it mean?" Beethoven's only answer was to return to the piano and play the entire sonata again. When he finished, he said to his friend. "That is what it means."

Someone saw this sign on a subway wall: "Life is one contradiction after another." Underneath someone else had written: "No it's not."

On a bulletin board someone found this cryptic message: "This life is a test. It is only a test. Had it been an actual life You would have received Further instructions on Where to go and what to do!"

14. God's Treasure

Illustration

John A. Stroman

Tom Long asks the question in his book Shepherds and Bathrobes: "Have you ever noticed where God placed his treasure on this earth?" The treasure is not gold, but gospel. Not silver, but good news. Not hard, cold cash, but grace, love, and peace. He points out that God could have left it with the politicians, those who are responsible for collecting taxes, building schools, and passing laws, but God didn't. God could have left this treasure with Zechariah, the high priest, but his unbelief took him out of the picture. Tom Long states that God left the treasure in the least likely of places: in the love, care, and nurture of a first century peasant woman chosen as the "handmaiden of the Lord." God's treasure was left with the most powerless figure in the ancient world. Doesn't that tell you something about God's grace in today's world?

15. Tranquility in the Midst of Turmoil

Illustration

William L. Self

Two artists were commissioned to paint their conception of peace. A panel of distinguished judges would determine which artist had best captured the idea. The winner would get a rich commission. And after they had been painting for a long time, the judges assembled to view their work.

The first artist unveiled his painting, and there was a beautiful, magnificent pastoral scene, with a farmer coming in after a hard day in the fields. His wife was cooking, his children were playing around the hearth, and all was at peace in this tranquil and beautiful farm.

"That's it," said the judges, "but we'll look at the other rendering anyway." They removed the veil of the second painting. Instead of a tranquil, pastoral scene, there was a raging waterfall producing a mist which communicated hostility. But over on the side of the waterfall was a tiny branch of a tree growing out of a rock, and on the end of the branch was a bird's nest. And on the edge of the nest was a mother bird, singing her heart out in the midst of the turbulence around her. The judges thought for a moment, then said, "This is peace, tranquility and celebration in the midst of turmoil."

We need a little Christmas right now, but the little Christmas that we need is the courage that comes as the favor of God. We must remember that the Christian community has done its best when it has gone against the wind.

16. Attacks upon Mary

Illustration

Byron L. Rohrig

Some years ago a vandal attacked Michelangelo's Pietà with a hammer, seriously damaging the face and arm of the figure of Mary. A magazine article suggested that the act was a parable of the violence done Mary by the church by Roman Catholics who have idolized her and by Protestants who have ignored her. While Protestants have criticized Catholics for coming close to ascribing to Mary the lead role in God's salvation drama, Protestants could be accused of making her into a prop. But we can be thankful that Luke's witness to the annunciation stands as a corrective.

17. The New Age

Illustration

Thomas Long

Every year at the Metropolitan Museum of Art in New York, there is displayed, beneath the great Christmas tree, a beautiful eighteenth century Neapolitan nativity scene. In many ways it is a very familiar scene. The usual characters are all there: shepherds roused from sleep by the voices of angels; the exotic wise men from the East seeking, as Auden once put it, "how to be human now"; Joseph; Mary; the babe all are there, each figure an artistic marvel of wood, clay, and paint. There is, however, something surprising about this scene, something unexpected here, easily missed by the causal observer. What is strange here is that the stable, and the shepherds, and the cradle are set, not in the expected small town of Bethlehem, but among the ruins of mighty Roman columns. The fragile manger is surrounded by broken and decaying columns. The artists knew the meaning of this event: The gospel, the birth of God's new age, was also the death of the old world.

Herods know in their souls what we perhaps have passed over too lightly: God's presence in the world means finally the end of their own power. They seek not to preserve the birth of God's new age, but to crush it. For Herod, the gospel is news too bad to be endured, for Mary, Joseph, and all the other characters it is news too good to miss.

18. From the Grinch

Illustration

Dr. Suess

I think the Grinch said it best:

And the Grinch, with his grinch-feet ice-cold in the snow,
Stood puzzling and puzzling: "How could it be so?"
"It came without ribbons! It came without tags!"
"It came without packages, boxes or bags!"

And he puzzled three hours, till his puzzler was sore.
Then the Grinch thought of something he hadn't before!
"Maybe Christmas," he thought, "doesn't come from a store."
"Maybe Christmas. . . perhaps. . means a little bit more!"

19. Consider the Impossible

Illustration

Dwight Gunter

This is a story of impossibilities. Consider the impossibilities Mary faced in this story: She is a virgin and pregnant—she is having a child while she is a virgin. Impossible! No way! Won't happen! Joseph has to follow through on the marriage after he discovers Mary is pregnant. Impossible! Mary must avoid being stoned to death when the neighbors hear the news. Impossible!

Consider the impossibility Elizabeth faced. She was well past the childbearing age, and yet God says she is going to conceive and bear a child. This impossible news left old Zechariah speechless. Impossible! No way! Won't happen!

This is a story of biblical impossibilities. But, what are the impossibilities in our world? What would you label "impossible" in your life? Peace in our world. Impossible! No way! Won't happen! Christian values returning to our nation, morality becoming the norm? Impossible! Our church reaching our surrounding community and making our world different? Impossible! Restoring relationships, healing past hurts in our lives. A relative or friend entering a relationship with Christ. Breaking an addiction and overcoming past hurts and disappointments? Impossible!

We find ourselves with the same troubled mind as Mary, wondering over the impossible (v. 29). We even ask the same question Mary asked, "How will this be?" (v. 34). To us it seems impossible! No way! Won't happen! The real question for people today is "How can the impossible become possible?"

20. God's Grace at Work

Illustration

Peter Buehler

Anne Lamott, author of the wonderful book Traveling Mercies, tells of how in her church babies get passed around the moment they're brought into the sanctuary - everyone takes care of everyone else's babies. Every baby instantly has more parents and grandparents, aunts and uncles than he ever knew.

Imagine what that teaches children about Christian community! What they learn about love even as infants! For the adults everyone gets a chance to remember the miracle of birth, God's hand in our human being.

If there is a heresy today it is that we're so preoccupied with other things that we fail to pay attention to the fact of God's spectacular grace at work in and through our humanity, God's miraculous unmerited love in evidence around us. God's Son born to bring us Second Birth while we labor under the assumption that we have to do it all ourselves.

21. Surprise, It's Christmas! - Sermon Starter

Illustration

Brett Blair

The greatest thing about Christmas morning is the surprises. When else in life do you get to pile 10, 20, 30, 40 sometimes 50 surprises all together and sit for an hour enjoying each of them? One after another, surprise after surprise. Christmas Morning is wonderful in that way. I can remember still today the way I felt as a child, the amazement, the astonishment of Christmas morning.

Chuck Swindoll writes, "surprises come in many forms and guises: some good, some borderline amazing, some awful, some tragic, some hilarious. But there's one thing we can usually say surprises aren't boring." Surprises are woven through the very fabric of all our lives. They await each one of us at unexpected and unpredictable junctures.

I like the story about a professor who sat at his desk one evening working on the next day's lectures. His housekeeper had laid that days mail and papers at his desk and he began to shuffle through them discarding most to the wastebasket. He then noticed a magazine, which was not even addressed to him but delivered to his office by mistake. It fell open to an article titled "The Needs of the Congo Mission".

Casually he began to read when he was suddenly consumed by these words: "The need is great here. We have no one to work the northern province of Gabon in the central Congo. And it is my prayer as I write this article that God will lay His hand on one - one on whom, already, the Master's eyes have been cast - that he or she shall be called to this place to help us." Professor Albert Schweitzer closed the magazine and wrote in his diary: "My search is over." He gave himself to the Congo.

That little article, hidden in a periodical intended for someone else, was placed by accident in Schweitzer's mailbox. By chance he noticed the title. It leaped out at him. Chance? Nope. It was one of God's surprises.

This morning we focus on one of the greatest surprises that ever there was, the surprise that took place when an angel by the name of Gabriel appeared to a young teenager by the name of Mary. Gabriel piled one surprise upon another. Mary and Joseph's Christmas tree had more astonishing surprises than any couple on earth had ever experienced. Gabriel surprised Mary with the following…

1. "The Lord is with you, do not be afraid."
2. "You will conceive in your womb, and bear a son."
3. "He will be called the Son of God."

22. God’s Gift Comes in Quiet Moments

Illustration

King Duncan

On Christmas Day a small manger scene sat on a table just inside the doorway to a neatly kept home. People hurried past it all day, barely noticing the tiny figures gathered around the infant tucked into golden straw. In the morning children raced by it on their way to the Christmas tree. At noon, arriving guests pushed past it, one accidentally knocking over a shepherd as he took off his winter coat.

Later in the afternoon the well-fed assembly of adults and children moved somewhat slowly by the manger again as they drifted from the dining room back into the living room. Almost none of them stopped to look at the manger. In fact, none of them even noticed it - well, none except two.

An older woman, walking with a cane, paused in front of the scene. Gently she put the shepherd back in the upright position. Then she looked at the child in the middle of the figures. Presently, she became aware of a small grandson by her side. As voices drifted in from the living room, the two continued to look deeply on the scene. At length a smile spread across the woman's face. The child smiled back at her as he took her hand. In the midst of a day filled with much busyness, the two of them quietly received God's gift.

God came to a humble maiden in an obscure village called Nazareth. An angel told her that she would bear a child. That child would be the hope of the world. And he is.

OR THIS ALTERNATE ENDING:

That's how Christmas enters our lives. Not in great leaps but in quiet moments that we can miss if we're not prepared. In Mark Jesus tells us "Beware, keep alert; for you do not know when the time will come...And what I say to you I say to all: Keep awake."

23. Missing the Christ Child

Illustration

King Duncan

Frank S. Mead once wrote a story titled, "The V.I.P." In his story the small town of Mayfair is excited over the anticipated arrival of a rich and important stranger, Henry Bascom, who is coming to spend Christmas in their town. The whole town turns out to meet him at the airport, but he's nowhere to be found. Meanwhile, a quiet man slips by the people at the airport and heads into town.

This quiet man does not appear to be a man of means. He is ignored and mistreated by the insensitive people of Mayfair. They are all caught up in a Christmas frenzy of materialism and shallow pageantry. They don't have time to help this stranger in their midst. Finally, a poor, old gentleman invites the stranger home for a meager dinner with his family.

After the dinner, the stranger returns to the airport, where two men are taking down the sign welcoming Henry Bascom. One man remarks to the other, "I can't believe we missed him. He must be in town somewhere, but we missed him." And the stranger, unnoticed by the two men, climbs onto a plane and leaves behind the town of Mayfair.

That could happen in our town, couldn't it? That could happen in our church. That could happen to our celebration of Christmas. We could get so wrapped up in a frenzy of materialism and shallow pageantry, that we could miss the Christ child altogether.

That is why on this Sunday before Christmas, we need to go right to the heart of the Christmas story. When we do we are struck by the utter simplicity of the Christmas message.

24. The Answer is Yes

Illustration

King Duncan

Many years ago there was a serious coal mining accident in the Allegheny mountains. Many miners escaped, but three men were trapped somewhere deep in the earth. No one knew if they were alive or dead. As the hours passed, intense heat and noxious gases built up within the mine itself. Two days passed before a search expedition was allowed to enter the mine. The camera teams from the local news station interviewed the three-man rescue team as they prepared to enter what could be their grave. A reporter asked one of the men if he was aware of the noxious gases and the extreme danger of the mine. When the man said yes, the reporter asked, "Are you still going down?"

The man replied, "Those men may still be alive." Without another word of explanation, he put on his gas mask, climbed into the elevator, and descended into the mine.

"Are you still going down?" I wonder if a similar discussion didn't take place in heaven when Christ was still in his exalted position with the Father before he descended to earth to take human form and to die. Are you still going down into that world where darkness reigns: where might makes right and people value temporal things and ignore the eternal? Are you still going down when you know that only a few will listen and even fewer will heed your message of peace and good will? Are you still going down when you know that you will be despised, rejected and finally die a most cruel of death with nails in your hands and feet and a sword thrust into your side? Are you still going down?

We will never know what was said then, but we know the answer. It was yes. The result is that you and I are in this place today. He has come down. And the effect on this planet has been enormous.

25. Why He Was Born in a Manger

Illustration

King Duncan

A Jewish comedian tells about a Jewish lady named Mrs. Rosenberg many years ago who was stranded late one night at a fashionable resort on Cape Cod - one that did not admit Jews. The desk clerk looked down at his book and said, "Sorry, no room. The hotel is full."

The Jewish lady said, "But your sign says that you have vacancies."

The desk clerk stammered and then said curtly, "You know that we do not admit Jews. Now if you will try the other side of town . . . "

Mrs. Rosenberg stiffened noticeably and said, "I'll have you know I converted to your religion."

The desk clerk said, "Oh, yeah, let me give you a little test. How was Jesus born?"

Mrs. Rosenberg replied, "He was born to a virgin named Mary in a little town called Bethlehem."

"Very good," replied the hotel clerk. "tell me more."

Mrs. Rosenberg replied, "He was born in a manger."

"That's right ," said the hotel clerk. "Why was he born in a manger?"

Mrs. Rosenberg said loudly, "Because a jerk like you in the hotel wouldn't give a Jewish lady a room for the night!"

26. Christmas Surprises

Illustration

King Duncan

Under a cultural-exchange program, Alan Abramsky and his family in Roanoke, Texas, were hosts to a rabbi from Russia at Christmas time. They decided to introduce him to a culinary treat that was probably not available in his country: They took him to their favorite Chinese restaurant.

Throughout the meal, the rabbi spoke excitedly about the wonders of North America in comparison to the bleak conditions in his homeland. When they had finished eating, the waiter brought the check and presented each of them with a small brass Christmas-tree ornament as a seasonal gift.

They all laughed when Abramsky's father pointed out that the ornaments were stamped "Made in India." But the laughter subsided when they saw that the rabbi was quietly crying. Concerned, Abramsky's father asked the rabbi if he was offended because he'd been given a gift for a Christian holiday.

He smiled, shook his head and said, "Nyet. I was shedding tears of joy to be in a wonderful country in which a Buddhist gives a Jew a Christmas gift made by a Hindu!" A time of miracles. A time for stories.

From time to time we hear someone say, "Wouldn't it be great if it could be Christmas all year long." Surprise! That was God's intent. That is why God invaded our planet and gave us the gift of God's Son. There is only one thing that stands in the way of celebrating Christmas all year long.

You and I.

27. Invitations from the Christ Child

Illustration

King Duncan

A woman visited a tourist town and stopped to see a cathedral. As she stared at the beautiful stained-glass windows, a feeling of peace washed over her. She hadn't felt that way since childhood, and she had a deep yearning to attend church again. Kneeling before the Christmas scene, she studied the figure of the Christ child whose arms were outstretched. She wished with all her heart that those arms were reaching out to her. She remembered Christmases of long ago when her family attended church together. The Nativity scene then was lit with colored lights and pine boughs scented the church. Afterward friends invited her family to breakfast. They would return home from sharing fun and laughter, and then exchange gifts. They sipped hot chocolate and listened to bells toll Christmas joy throughout the town. The peace, love and warmth now seemed far away. Christmas was lonely and cold. She hadn't gone to church in many years because of rebellion as a young woman. The pain and the bitterness of remembering seared her heart. As tears fell, she felt a gentle hand on her shoulder. A kindly priest looked down at her. "Father, I'm so miserable," she blurted. She told him the story of her rebellion and bitterness, her loneliness, and her fear of going back to church.

He replied, "The church is for people still suffering. Jesus has already forgiven you."

Those words rang in her head long after the priest had left her. She felt the bitterness slipping away. She knew that the Christ child was with her.

28. Out Moose Hunting

Illustration

King Duncan

There was a story years ago in the Canadian version of the Reader's Digest of a large moose that wandered into a residential area in Calgary, Canada. The moose ended up on the lawn of a lady named Lorna Cade. A Fish and Wildlife officer was dispatched to try to coax the magnificent animal back into the wild. After two hours of absolutely no progress, the officer finally shot the moose with a tranquilizer dart. The moose bolted down a lane and eventually collapsed on another nearby lawn.

The reporters who had been following this event interviewed the lady at the house where the moose collapsed. They asked her what she thought about the moose which had passed out on her lawn. "I'm surprised," she answered, "but not as surprised as my husband will be. He's out moose hunting."

Her husband had gone out looking for moose and a large moose had come to him!

That is the message of Christmas. While humanity spends its time seeking after God, God comes to us in the babe of Bethlehem. Christmas is a God-thing.

29. Put Back on Track

Illustration

King Duncan

Michael Hendrix tells about a dinner party he once attended during the Christmas season. The house was properly decorated, including an electric train set up around the base of the tree. One of the children was running the train too fast and it derailed. She was bent over the train trying to put it back on the track. The host noticed what she was doing and went over to help. He said to her, "You can't do that from above; you have to get down beside it." Then he lay down on the floor beside the train where he could see to place the train back on the track.

"What a wonderful way to think about the incarnation," Hendrix says. "The human race had derailed and needed to be put back on the track of life. It couldn't be done from above; God had to come down beside us in order to put us on track. That's what God did in Jesus Christ. God came and lived among us in the person of His Son Jesus to show us His love and to put us back on the track of life."

30. An Extraordinary Gift

Illustration

King Duncan

Wade Burton tells about a man who was riding a bus from Chicago to Miami. He had a stop-over in Atlanta. While he was sitting at a lunch counter, a woman came out of the ladies' rest room carrying a tiny baby. She asked the man, "Will you hold my baby for me, I left my purse in the rest room." He did. But as the woman neared the front door of the bus station, she darted out into the crowded street and was immediately lost in the crowd.

The man couldn't believe his eyes. He rushed to the door to call the woman, but could not see her. What should he do? Put the baby down and run?

When calmness settled in he went to the Traveler's Aid booth and they soon found the real mother. The woman who had left him holding the baby was not the baby's mother. She had taken the child, perhaps to satisfy a motherly urge to hold a child. The man breathed a sigh of relief when the real mother was found. After all, what was he to do with a baby?

In a way each of us is in the same situation as this gentleman. We are left with the question, "What will we do with the baby?" Have we really come to terms with the fact that this baby is not simply extraordinarily gifted, but that he is himself a gift from the heart of God?

31. One Side Light, One Side Dark

Illustration

King Duncan

One of the most important symbolic events of the 20th century was the dismantling of the wall that separated East and West Berlin. The division of post-war Germany and the erection of the Berlin Wall was a constant reminder of the division between East and West. It also had been a symbol of repression and brutality. Visitors to the Berlin Wall over its last two decades noted that one of the most striking features of this division was the dim lighting on the East side. Whether this was due to a lack of streetlights, billboards, advertising displays, fewer automobiles or whatever, visitors took this striking contrast as significant - for West Berlin is one of the most brilliantly lighted cities in the world. On one side darkness; on the other, light.

The entire world is like that. Wouldn't you like to take the light of Christmas and light up the world? That is the dream of every man, woman, young person who bears the name of Jesus. The light has shined into the darkness and the darkness has not overcome it.

32. Greed at Christmas

Illustration

King Duncan

In the cartoon, Sally Forth, Sally says to her mother after she has just viewed the large family Christmas tree with all the packages lying under it: "Have you ever noticed how one particular emotion gets real strong at Christmas?"

Her mother answers: "I sure have, honey. I get very nostalgic at this time of the year. I especially like to think back to Christmas times when I was your age. My mind fills with memories of decorating the tree . . . singing carols . . . baking cookies . . . It's a big part of the holidays for me. I'm impressed that someone your age would recognize that nostalgia is such a strong emotion at Christmas time."

Sally goes back to the tree, looks at the huge pile of wrapped gifts and thinks to herself: "Nostalgia? I was talking about GREED."

Note: A little trivia - Sally Forth is a play on words. To "sally forth" means to go on an adventure.

33. Heaven Sent

Illustration

Angela Akers

According to a news story in USA Today some time back, a woman in California found a package on her doorstep that contained a car key and a note. The note quoted Bible verses and ended with these words, “This is a gift for you because I love you.” It was signed, “An angel of the Lord.”

In her driveway the woman found an almost new car. It was just what she needed to replace her unreliable, twenty-year-old automobile. A neighbor child asked, “Did God just drop the car down from heaven?” That would be scary.

The woman’s answer was not reported, but she did hang a poster on her garage that said, “THANK YOU, GOD.”

Mark DeHaan shares this woman’s story in the devotional book Bless the Lord, O My Soul. He writes, “Putting up that sign didn’t mean the woman actually thought the car had fallen out of the sky without touching human hands. But notice that her sign did not say, “THANK YOU, MY ANONYMOUS FRIEND.”

“She was acknowledging that all things ultimately come from God.”[1]

1. 365 Devotions for Prayer and Worship. Our Daily Bread Ministries, Our Daily Bread Publishing. Kindle Edition.

34. That Beautiful Raggedy Doll

Illustration

Angela Akers

On Christmas Day 1988, a beautiful story by Karen Zautyk appeared in the New York Daily News titled “Remember, It is Love That Makes Us Rich.” The story tells about a place in Edinburgh, Scotland, called The Museum of Childhood. This museum is filled with childhood treasures of the upper classes such as elegant teddy bears, puppets, rocking horses . . . and cases and cases of dolls.

“In one corner, however, in a solitary case is a worn raggedy doll, much the worse for wear . . . [A sign on it says,] `Doll belonging to London slum child, circa 1905’ . . .”

It is a sad and dreary doll “that can bring tears to your eyes because it is so pitiful. And because it is so very, very beautiful” because some slum child loved it so much. Then the author of this article adds these meaningful words:

“If you cannot appreciate the story of that raggedy doll, you cannot appreciate the story of Christmas. A pitiful doll loved into beauty—[that’s] us. We are that doll. Look at us. Who are we that God should love us so? There is nothing to recommend us. Nothing but God’s love—love that came down at Christmas.”[1]

1. Contributed by Dr. John Bardsley.

35. THE POWER OF IMPOSSIBILITY

Illustration

John H. Krahn

One of our Sunday School students recently wrote in a paper, "Because you are a Christian, you have the power of God, so you have the power of impossibility." The power of impossibility, what an interesting concept. All of us at one time or another have sought to do the impossible. Some have even succeeded.

Unfortunately, doing the impossible doesn’t happen often enough for most of us. Yet, I believe, it can become a regular occurrence. It can happen frequently for the Christian when he both believes in the power of God and appropriates that power into his life.

What problems are you facing today? Let’s see how we might solve them with God’s help. Begin by writing them down. This is very important. If you need a second piece of paper, use it. Include

the tough ones too: lack of confidence, loneliness, stealing from the job. Now group the problems according to their importance. Which ones will give you the most peace of mind and renewed joy when they are solved? You might list them under the headings, "Critical," "Very Important," and "Important." I am sure that many you list under the "Critical" column will seem impossible to solve by every human standard. But remember, the Christian has the power of God to bring to bear on the situation. In other words he has the power of impossibility.

Now choose one from your "Critical" list. It can even be that really big one. Each day find ten to fifteen minutes when you can be alone. First picture your problem in your mind. Visualize all its ramifications. Next invite God to help as you consider the situation. Discuss the alternatives with him. Be sure to listen to what he has to say. Now ask God for the power of impossibility to solve your problem.

Two other important things must be mentioned. First, you must believe God can help you do the impossible. Second, you should understand that he’s not going to help you solve something in a sinful manner. He won’t encourage you to buy a gun to be used on yourself or on someone else you might think deserves it. If this seems to be your answer, you must listen harder.

Be sure to thank God for the solution you will receive. Do it immediately, it shows faith. Move in this way from one problem to another, one list to the next. If you get bogged down on one, continue to work on it a little each day as you tackle another. Before long, you will find doing the impossible a daily occurrence.

36. Mary, Let's Go To The Barn

Illustration

Brett Blair

I love this story: A grade school class was putting on a Christmas play which included the story of Mary and Joseph coming to the inn. In that class was one little boy who wanted very much to be Joseph. But when the parts were handed out, his biggest rival was given that part, and he was assigned to be the inn keeper instead. He was really bitter about this.

So during all the rehearsals he kept plotting in his mind what he might do the night of performance to get even with his rival who was Joseph. Finally, the night of the performance, Mary and Joseph came walking across the stage. They knocked on the door of the inn, and the inn-keeper opened the door and asked them gruffly what they wanted.

Joseph answered, "We'd like to have a room for the night." Suddenly the inn-keeper threw the door open wide and said, "Great, come on in and I'll give you the best room in the house."

For a few seconds poor little Joseph didn't know what to do, and a long silence ensued. Finally though, thinking quickly on his feet, Joseph looked in past the inn-keeper, first to the left and then to the right and said, "No wife of mine is going to stay in a dump like this. Come on, Mary, let's go to the barn." And once again the play was back on course.

It is obvious that Joseph cared deeply for Mary. He would not have risked his own reputation and protected her's if he did not. But his love was deeper and grounded on more than love for his bride to be. For you see he understood that obedience to God, even in the most dire of circumstances creates a life of substance and character.

37. JC = PJP!

Illustration

John H. Krahn

JC = PJP is the formula for a happy and successful life. The formula begins with a few shepherds and a suddenly-appearing angel who tells them of a wonderful event happening in Bethlehem. In this nondescript place, the Savior, Jesus Christ, is being born. The angel is now joined by the armies of heaven praising God and saying, "Glory to God in the highest and on earth peace, good will toward men."

Peace came to earth as the Son of God struggled out of a human womb. God became man. The Prince of Peace was born. That peace can now become ours. For peace is to know Christ is mine and all is well.

Yes JC = P but it also equals J! With Jesus Christ and his peace also comes joy. Christianity is a religion of joy and enthusiasm. There is nothing dull about it! If you cannot stand excitement, it has little to offer you. Long faces and sad eyes are out of place. So if you see someone who does not have a smile, give him one of yours.

Jesus Christ equals Peace! Joy! and also Power! The Bible tells us that we now have the power for doing his will as we wait for the return of our Lord Jesus Christ. Because of this power, Christianity is the religion of great possibilities. Saint Luke writes, "The things which are impossible with men are possible with God." When we know Jesus, even the impossible can become a possibility for our lives.

A successful and a happy life is one in which the Holy Spirit works the formula JC = PJP. For in Jesus Christ we can have the peace of God that the angels sang about. In Jesus Christ we can have great joy enabling us to sing all the way through life. In Jesus Christ we can have the power of God that even makes the impossible, possible.

38. The Fear Nots of Christmas

Illustration

Staff

The "fear nots" in the infancy narratives:

The "fear not" of salvation: "And the angel said unto them, Fear not: for, behold, I bring you good tidings...which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord" (Luke 2:10,11).
The "fear not" of the humanly impossible: "Fear not, Mary:... the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee:...For with God nothing shall be impossible" (Luke 1:30, 35, 37).
The "fear not" of unanswered prayer: "Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John" (Luke 1:13).
The "fear not" of immediate obedience: "Joseph, thou son of David, fear not to take unto thee Mary thy wife. Then Joseph did as the angel of the Lord had bidden him" (Matthew 1:20,24).

39. A Higher Priority

Illustration

Brett Blair

At the Olympic games in Paris in 1924 the sport of canoe racing was added to the list of international competitions. The favorite team in the four-man canoe race was the United States team. One member of that team was a young man by the name of Bill Havens.

As the time for the Olympics neared, it became clear that Bill's wife would give birth to her first child about the time that Bill would be competing in the Paris Games. In 1924 there were no jet airliners from Paris to the United States, only slow-moving ocean-going ships. And so Bill found himself in a dilemma. Should he go to Paris and risk not being at his wife's side when their first child was born? Or should he withdraw from the team and remain behind. Bill's wife insisted that he go to Paris. After all, he had been working towards this for all these years. It was the culmination of a life-long dream.

Clearly the decision was not easy for Bill to make. Finally, after much soul searching, Bill decided to withdraw from the competition and remain behind with his wife so that he could be with her when their first child arrived. Bill considered being at her side a higher priority than going to Paris to fulfill a life-long dream.

To make a long story short, the United States four-man canoe team won the gold medal at the Paris Olympics. And Bill's wife was late in giving birth to her first child. She was so late that Bill could have competed in the event and returned home in time to be with her when she gave birth.

People said, "What a shame." But Bill said he had no regrets. After all, his commitment to his wife was more important then, and it still was now. Bill Havens paid a high price to fulfill a commitment to the one he loved.

NOTE: If the above illustration is used offer this sequel as the ending of your sermon:

There is a sequel to the story of Bill Havens. The child eventually born to Bill and his wife was a boy, whom they named Frank. Twenty-eight years later, in 1952, Bill received a cablegram from Frank. It was sent from Helsinki, Finland, where the 1952 Olympics were being held. The cablegram read, and I quote it exactly: "Dad, I won. I'm bringing home the gold medal you lost while waiting for me to be born."

Frank Havens had just won the gold medal for the United States in the canoe-racing event, a medal his father had dreamed of winning but never did.

There is a sequel to our acts of commitment as well, our commitments to one another, and our commitment to God. In these sacrifices we make here in this life, we may...miss out. But, we shall receive a harvest of righteousness, a harvest of joy and peace that will endure forever.

40. The Fourth Wise Man

Illustration

John R. Steward

The story is told of a fourth wise man who had followed the Star announcing the birth of Jesus. He, too, went to Bethlehem with a gift for the Savior. His gift was that of precious jewels to give to Jesus.

On his way to Bethlehem he found a man who had been beaten and robbed by thieves and left to die. The wise man took the injured man to an inn and paid for his care with one of the jewels that had been meant for Jesus.

When he finally arrived in Bethlehem, Mary and Joseph had fled to Egypt with Jesus. He found that Herod and his soldiers were killing children and that Mary and Joseph had escaped with Jesus. The wise man saw a soldier preparing to kill one of the children of Bethlehem and so he bribed him with another jewel to save the child's life. The mother's tears of gratitude was all he needed to hear.

The wise man went on to Egypt in pursuit of Jesus and his parents. However, while in Egypt the wise man became ill and a kind but poor woman nursed him back to health. On one occasion he found this woman crying and soon discovered why. Her son had been forced to join the army and now this woman was very distraught. The wise man was so grateful to this woman for all she had done that he used his last jewel and bought her son out of the army. Now he had nothing to offer Jesus.

Thirty years had passed and many other journeys, until the man thought that he should return to his home town. On his journey home, as he was passing through Jerusalem there was a large crowd. It was the day that Jesus was to be crucified. Upon learning this he stood with the crowd hoping that he still might see Jesus.

As he stood waiting to see Jesus, a tile from a nearby roof fell and landed on the wise man's head and killed him. Some might argue that his life was a failure because he never brought his gifts to Jesus. Yet, because he believed in Jesus as God's anointed, he was transported to heaven. There in heaven he finally saw Jesus. Jesus was on his throne and wearing a crown. The wise man could barely believe his eyes when he saw the crown of Jesus. In the center of the crown were the three jewels he had given to help others.

Jesus said, "When we do it to the least of these, you do it unto me."

Adapted by Stuart Robertson, Balanced Burdens (London: Hodder and Stoughton, Limited), p. 142.

41. Birth and Death

Illustration

Editor James S. Hewett

It seems to me that a good analogy for death is birth. The child, before birth, must certainly feel secure and safe. The environment, however limited, is warm and comfortable. The unborn infant knows what to count on in its existence. Birth must seem like death to the child, being thrust in such a traumatic way out of the comfortable and known. We would say to the child, if it were possible, that it is all a part of the plan. We would assure the child that there was even more love, and even grander existence awaiting him/her than could be imagined. We would say, "You can't believe the world that awaits!" But we cannot give those encouraging words. The child must pass through before finding out. Death is like that. We have to leave all that we have known. There has been security in our existence, in spite of its limitations. We know what we can count on. Death takes us from the comfort and safety, ending the only life we can imagine. For the person of God, however, there is awaiting an even greater existence. There is more love and the possibility of service and life than is beyond our imagination. It is all a part of the plan. God would say to us, "You can't believe the world that awaits!"

42. Before and After We Exist

Illustration

Michael P. Green

A child does not begin to exist when he (or she) is born. The child has already existed for nine months prior to this in the mother’s womb. At the point of birth, only the conditions in which the child exists change. Before, he lived internally; now, he lives externally. Before, he was fed internally; now, he feeds externally. He does not begin to live at birth: he has lived all the time since conception, but conditions change at birth.

So also can the believer view death. At the point of death, the conditions of our eternal life change—but not the fact that we do indeed have eternal life.

43. Impossible Is Nothing

Illustration

Leonard Sweet

One of the most popular college religion texts, Phil Zuckermann's Invitation to the Sociology of Religion (2003) says that the truth claims of religion are "mind-boggling, implausible,"fantastical," "manifestly unbelievable."

I say: Now you're talking, Dr. Zuckermann. For the very category of "impossible" is God's category. The impossible is the very definition of God. So if you tell me, the truth claims of Jesus are "impossible," I say...Hallelujah! It's only when you cross the border from the possible to the impossible that you're in God's territory. Faith does NOT stand to reason.

Or to quote Adidas, who stole one of our lines like the t-shirt company "No Fear" stole another one (and owes Christianity massive royalty payments): "Impossible is Nothing."

You tell me the incarnation is "impossible."

I say: Impossible is nothing. For "impossible" is the canon of faith, not the category of logic. It's the "madness of the impossible."

44. Heavenly Service

Illustration

Keith Wagner

There was once a blacksmith who worked hard at his trade. The day came for him to die. God sent his angel to the smith, but to the angel's surprise, the smith refused to go. He pleaded with the angel that he was the only blacksmith in the village and it was time for all his neighbors to begin their planting and sowing. He would be needed. The blacksmith did not want to appear to be ungrateful and was looking forward to having a place in God's kingdom, but could he put it of for a while? The angel went and made the blacksmith's case before God. And God agreed. Sometime later, after the harvest, the angel returned to bring the blacksmith to heaven. But again the smith requested that his return to God be delayed. "A neighbor of mine is seriously ill and it's time for the harvest. A number of us are trying to save his crops so that his family won't be destitute. Please tell God I am grateful for his blessings to me. But could you come for me later?" And the angel returned to heaven.

Well, it got to be a pattern. Every time the angel would come to bring the faithful blacksmith to heaven, the smith would shake his head and explain to the angel that he was still needed by someone on earth. Finally, the blacksmith grew very old and weary and so he prayed to God to send his angel to bring him to heaven. Immediately the angel appeared. "If you still want to take me home, I'm ready to live forever in God's kingdom." The angel laughed and looked at the blacksmith with delight and surprise. "Where do you think you have been these years?"

45. An Angel Came to Joseph

Illustration

Samuel G. Candler

We too often forget about poor Joseph. Every year, we tend to focus on the story of Mary. But this year, it's Joseph.

Now, if the angel can appear to Mary, and then also appear to Joseph, there's a lesson in that. That means that the angel can appear to you and me, too. In the Bible, the annunciation does not occur only once, but twice-not just to a woman, but also to a man.

The Bible, then, carries an implicit message that God does appear over and over again, to various sorts of folks. Matthew and Luke both have it right, but they are different stories. God continues to come into the world, but we have to trust other sources!

What are you giving for Christmas this year? I do not mean what are you getting. We all want something wonderful, I am sure. But what are you giving for Christmas?

The greatest gift you can give this year is to believe in someone's dreams. The greatest gift you can give is to have faith in someone else; believe in their dreams. Believe in the dreams of the person you love. Believe in the dream of your husband. Believe in the dream of your wife. Believe in the dreams of your children. Believe in the dream of your hero, your leader, your friend. Believe in their dreams!

46. For He Shall Save His People - Sermon Starter

Illustration

I have a Christmas dilemma. When I was a kid there was no Christmas dilemma. You filled out your wish list and you waited for Santa to fulfill it on the 25th. That was pretty awesome. The rest of the year didn't work like that so it made Christmas a strange and wonderful time. But you know what happens? Slowly the tables get turned on you until one day you're being handed the wish list. Such is life!

This is when the dilemma enters in too. Not for everyone. There are still some sad sacks out there who are 40 years old still filling out their wish list like their 4. But for those who are keenly aware and can read between the lines, you will take note that when the Angel meets the shepherds out abiding their fields he says, "Peace good will toward men." That's well and good and fits my four year old concept of Christmas. But the second part of the verse never gets quoted. Our culture curiously ignores its presence. Here is the whole verse: "Peace, good will toward with men, with whom he is pleased."

What does that mean? It makes me want to run and hide more that it makes me want to sing Jingle Bells. Look at our text in Matthew 1:21. The same strange thing occurs. The angel tells Joseph, "Don't be afraid to take Mary as you wife because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus" Sounds like the Christmas we all know. But then there's the matter of another unfinished verse which ends, "You are to give him the name Jesus, because he will save his people from their sins."

That's the dilemma. That baby is the greatest gift ever given. But it's as if someone handed you a beautifully wrapped gift and said, John, I am giving you this because I love you. And when you open it it's a copy of Alcoholics Anonymous, or When Bad Things Happen To Good People, or a new copy of Miss Manners. You can't miss the message that someone is trying to tell you something. Christmas tells me that God has launched a great rescue mission. That is the message that is presented in the Advent story over and over again. In fact, the name Jesus (which is, of course Greek because the New Testament was written in Greek) is the Hebrew equivalent of Joshua, which translated means: The Lord will save.

The Advent message says to us that in the midst of our depressions, our fears, the mundane of living, a rescuer is coming because we need rescuing. The church teaches that sin is like quicksand. You know what happens when you get stuck in quicksand and try to get yourself out. You only end up getting in deeper and deeper. The Unitarian church affirms that man is capable. If he is just shown the right way and is properly motivated he will do what is right. The Christian church says just the opposite. It says that man is not capable of extricating himself from the messes that he gets into. He is in need of a rescuer, and that is precisely what God has given us in the person of Jesus. Someone to save us. And the price of the rescue mission is a costly one. Blood is shed. Christ who was born in Bethlehem was also born to die. That is why one of the gifts that the wise men bring the Christ child is the gift of Myrrh. It was an embalming agent. It is to remind us always that the child was sent to die.

But the great tragedy is that after this costly rescue mission has been launched, so often our response to it is thanks but no thanks. We don't want to be rescued. We did not ask for a rescuer and we do not want one. That is the dilemma that we find ourselves in. God has sent us a Savior, and there are a whole lot of people who don't want to be saved.

Well, you say, how ridiculous. Everyone wants to be saved. On an intellectual basis, perhaps, but on an emotional basis where decisions are really made (and I am convinced that most of our decisions in life are emotional ones and not intellectual ones --I think studies prove this) I am not so sure that we do want salvation. Indeed, I think that we even resist salvation. Oh, it is true that we sing songs in church like Rescue The Perishing but the problem is that we usually don't have us in mind when we sing it. We have someone else in mind. Who of us wants to be counted among the fallen, the erring, the perishing. Who of us wants to change or be changed? We rebel at the thought of being snatched in pity from sin. That is the truth of the matter. This morning I would like for us to look at several reasons why we reject this great rescue mission that God had given to us. We reject it because...

We have a misconception of what salvation really means.
We believe we can save ourselves through their own cleverness.
We are uncomfortable with the Biblical image of power - power through vulnerability.

47. There Had to Be a Father

Illustration

William G. Carter

Pastor William Carter said that on his Christmas vacation during his first year in college, he had become an expert on the birds and the bees. Biology was his major, and after a semester in the freshman class, he was certain that he knew more biology than most adults did in his hometown ... including his minister. A few days before Christmas, he stopped in to see his minister, who received him warmly and asked how he had fared in his first semester. “Okay,” he replied, avoiding the subject of his mediocre grades. But then he told his pastor, "I’ve come home with some questions.”

“Really?” the pastor replied. “Like what?”

“Like the virgin birth. I’ve taken a lot of biology, as you know,” which meant one semester in which he received a B-, “and I think this whole business of a virgin birth doesn’t make much sense to me. It doesn’t fit with what I have learned in biology class.”

“What’s the problem?” he asked.

“There had to be a father,” he announced. “Either it was Joseph or somebody else.”

His pastor looked at him with a coy smile and said, “How can you be so sure?”

“Oh, come on,” he said. “That’s not the way it works. There had to be a father.”

His pastor didn’t back down. Instead he said something that Carter said he’ll never forget: “So — why not God?”

Why not, indeed? The more we learn, the harder it is to swallow a lot of things that once seemed so palatable. Advent is a season of wonder and mystery. We tell our children stories at this time of year that we would never dare tell when it is warmer and there is more sunlight. The really wise child is the kid who knows how to shut his mouth even when he has a few doubts. But sometimes it is hard to do, especially when you have a whole four months of college behind you.

48. The Sound of Angels

Illustration

Editor James S. Hewett

We so often hear the expression "the voice of an angel" that it makes us wonder what an angel would sound like. Pastor James S. Hewett did some research and discovered that an angel's voice sounds remarkably like a person saying, "Hurry up!"

Prior to his research, he thought that the voice of an angel would be beautiful. But the words "Get up and hurry!" are rarely beautiful, especially at seven in the morning. Yet the Bible records many instances of angels saying these words. An angel comes to Peter in jail and says, "Rise quickly." An angel says to Gideon, "Arise and go in this thy might." An angel says to Elijah, "Arise and eat." An angel appears to Joseph in a dream, when Herod is slaughtering the infants, and says, "Go quickly." An angel appears to Philip and says, "Arise and go."

Really, the angels are monotonous talkers! They always say the same thing—"Arise, hurry!" But so is a fire bell monotonous. If we are to be saved, it will be by monotony, the reiterated command, "Get up and get going!" Listen carefully and you can hear the voice of angels above the contemporary din of the world, a voice that ought to get us out of lounge chairs and comfortable beds. "Arise, go quickly!"

49. No! I am not a virgin!

Illustration

John Thomas Randolph

We call it the virgin birth, and it is one of the most incredible ideas that was ever introduced to the world. Many of us may accept the virgin birth of Jesus on the basis of biblical authority, but we do not understand it. I have a beautiful little friend in the seventh grade whose name is Kristin. She is a very bright and sensitive girl, but she does not understand everything she hears in church. (I am sure that many of us can identify with that!) One day when Kristin was in the cafeteria at school, and one of her curious friends asked her, "Are you a virgin?" Well, Kristin was really on the spot because she did not know what a virgin was. But she did some quick thinking that went like this: The only virgin she had heard of was Mary, and everyone knows that Mary had a baby. Therefore, a virgin must be a woman who has had a baby.

Thus armed with that conclusion, Kristin announced loudly to her friend in the cafeteria, "No! I am not a virgin!" As several people nearby registered their shock, one little boy leaned over and whispered in her ear: "Kristin, I don't think you know what you are talking about!"

Many of us, adults included, do not know what we are talking about when we are tasking about the virgin birth, but as I understand it, the virgin birth means that Jesus came from God. He is God's Son. The emphasis is not primarily on Mary, but on the creative life-giving power of Almighty God. As Reginald H. Fuller, the theologian, expresses it, Jesus is not the product of human evolution, the highest achievement of the human race, but he is the product of the intervention of a transcendent God into human history.

50. For God All Things Are Possible

Illustration

John P. Jewell

I asked a group of high school young people to write headlines they would love to see and here are the top six from the group:

Peace declared all over earth!
Hunger and poverty to be eliminated by year's end!
No reports of child abuse in the US for over a year!
Religious tolerance at an all time high!
Vaccine for all forms of cancer discovered!
Officials to investigate complete absence of violent crime!

"Wonderful dreams, but not very realistic," you say. "Impossible!" And you would be right with such thinking. Human beings on their own will never bring such a thing about. In the words of scripture, "For mortals it is impossible..." And yet, there is a promise which is deep at the center of our faith that points to a spiritual truth that lies at the center of this season and call us to be ready for God to intervene in the world, "but for God all things are possible."

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