
Opening Monologue
Welcome new APP downloaders and AVC Family and Friends- Merry Christmas!
We are in Week 2 of our Christmas Series Titled: “The Light of Christmas.” Christmas is the most wonderful time of the year as we celebrate the Savior of the world’s birth; without him there is no hope for the darkness that plagues humanity.
This week in our Christmas story we are going to examine an unlikely Gospel account in the Book of John that usually doesn’t make into Christmas plays. It’s a powerful truth that tells the big picture about the Light of Christmas. We will be reminded that the hustle and bustle of Christmas can drown out the real meaning of Christ’s birth… God just wants to be with us… in our homes and in our hearts.
“This is how the birth of Jesus the Messiah came about: his mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Because Joseph, her husband, was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly. But after he had considered this, an angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your 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, because he will save his people from their sins.’ All this took place to fulfil what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel’ (which means ‘God with us’).” (Matthew 1:18-23)
Come and join us Sunday or view the sermon online or one of our channels, as we follow the Light of Christmas.
In Lights Name,
Rev. Brad Standfest
To Listen to this week’s Sermon: “Week 2 Advent Series: The Light of Christmas” Go to the Sermon tab here in our APP or use the links to our website or YouTube Channel where you can also listen to our Sermons:
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Key Sermon Text
John 1:1-14
https://www.biblegateway.com/passage/?search=John%201%3A1-14&version=NIV
Isaiah 7: 2 & 14
https://www.biblegateway.com/passage/?search=Isaiah%207%3A2%20&version=NIV
https://www.biblegateway.com/passage/?search=Isaiah%207%3A14%20&version=NIV
Matthew 1:18-23
https://www.biblegateway.com/passage/?search=Matthew%201%3A18-23%20&version=NIV
The Light of Christmas
The Light of Christmas, symbolized by the birth of Jesus Christ, fundamentally changes our lives by bringing hope, peace, and a profound sense of purpose. In the Gospel of John, we read, “The true light that gives light to everyone was coming into the world” (John 1:9, NIV). This verse encapsulates the transformative nature of Christ’s light, which shines into the dark corners of our hearts and the world, illuminating our paths and dispelling fear and despair.
The Light of Christmas reminds us of God’s presence and His immeasurable love for us. As the angels proclaimed to the shepherds, “Do not be afraid. I bring you good news that will cause great joy for all the people” (Luke 2:10, NIV). This announcement signifies that God entered our world in a humble manger not just to
be near us, but to redeem us. His presence offers us an assurance that we are not alone, even in times of trouble or uncertainty. This Light offers guidance and clarity, illuminating choices that align with God’s will and leading us towards a life of righteousness and justice.
Moreover, the Light of Christmas calls us to reflect that light to those around us. Jesus said, “You are the light of the world” (Matthew 5:14, NIV). As bearers of His light, we are encouraged to dispel darkness in our communities through acts of kindness, love, and mercy. By embodying the principles Christ taught—compassion, forgiveness, and sacrifice—we echo the presence of the Light in our world, making it more aligned with God’s Kingdom.
This Light also instills in us a deep-seated joy and peace that transcends circumstances. Paul writes, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6, NIV). This guiding light fosters a heart of gratitude and worship, encouraging us to live in continuous reflection of His glory and grace.
In essence, the Light of Christmas is more than an annual celebration; it’s an enduring presence and promise that rekindles our hope and guides our lives. It calls us to be active participants in spreading God’s love and building His Kingdom here on earth, assuring us that through Him, change and redemption are possible. As we carry this Light within us, we are transformed, becoming beacons of hope and agents of peace in a world that desperately needs both.
Biblical Understanding of Light and Darkness
The theme of light and darkness in the Bible is a profound metaphorical framework that reveals much about the nature of God, humanity, and the journey of faith.
Understanding Light and Darkness
From the very beginning of the Bible, light is associated with God and His creation. In Genesis 1:3-4, we read, “And God said, ‘Let there be light,’ and there was light. God saw that the light was good, and he separated the light from the darkness.” Here, light is not merely a physical phenomenon but a symbol of God’s order, goodness, and presence. Darkness, on the other hand, represents chaos, evil, and separation from God.
God as Light
Throughout the scriptures, God is often depicted as light. Psalm 27:1 declares, “The Lord is my light and my salvation—whom shall I fear?” This metaphor extends beyond a simple comparison to signify God as the source of all truth, clarity, and life. Jesus echoes this in the New Testament, stating in John 8:12, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” Here, Jesus identifies Himself as the ultimate guide and illuminator in a world shadowed by sin and confusion.
Light in the Life of Believers
For believers, light is both a gift to receive and a mandate to carry. Matthew 5:14-16 instructs, “You are the light of the world. A town built on a hill cannot be hidden… let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” This passage encourages Christians to embody the principles of Christ, reflecting His love and truth in a world needing guidance.
Darkness as Separation from God
Conversely, darkness in the Bible often symbolizes sin and the absence of God’s presence. In Ephesians 5:8, Paul writes, “For you were once darkness, but now you are light in the Lord. Live as children of light.” This directive highlights the transformation from living in spiritual ignorance and sin to walking in the understanding and righteousness found in Christ.
Overcoming Darkness
The ultimate triumph of light over darkness is a central message of hope in the Bible. John 1:5 beautifully states, “The light shines in the darkness, and the darkness has not overcome it.” This verse encapsulates the enduring victory of God’s light over the shadows of sin, evil, and despair. It reassures believers that no matter how pervasive darkness seems, it cannot extinguish the divine light of Christ.
Reflection and Application
As you reflect on the themes of light and darkness, consider how this applies to your life. Where do you see darkness that needs the light of truth and love? How can you be a vessel of light in your community, reflecting Christ’s compassion and hope? Remember, the journey from darkness to light is ongoing, and God’s light continually guides us as we seek Him.
Main Scripture Commentary
Isaiah 7 Context and understanding
Isaiah 7 is a significant chapter that deals with themes of fear, divine intervention, and the promise of hope amid political turmoil. This chapter unfolds against the backdrop of a looming military threat facing the Kingdom of Judah, ruled by King Ahaz.
Context and Setting
The chapter begins with a dire situation: the kingdoms of Aram and Israel have joined forces to attack Jerusalem. King Ahaz and his people are deeply afraid, as described in Isaiah 7:2, “so the hearts of Ahaz and his people were shaken, as the trees of the forest are shaken by the wind.” This fear is not just about the immediate military threat but also about the underlying uncertainties regarding the survival of their nation and covenant with God.
God’s Message Through Isaiah
In response to this fear, God sends the prophet Isaiah to King Ahaz with a message of assurance. Isaiah tells Ahaz to stay calm and not fear these two smoldering stubs of firewood, referring to the kings of Aram and Israel (Isaiah 7:4). God reassures Ahaz that their plans will not succeed and that these enemies will not conquer Jerusalem.
The Sign of Immanuel
Despite the reassurance, Ahaz struggles with doubt and fear. To further bolster the king’s faith, God offers a sign. Isaiah 7:14 is a pivotal verse: “Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel.” This promise serves as a dual prophecy, signifying immediate deliverance and pointing to the future birth of Jesus Christ, heralding God’s presence with humanity.
Ahaz’s Response to Fear
Unfortunately, King Ahaz does not fully embrace the faith and assurance provided through Isaiah. Instead of trusting God’s promise, he seeks security through an alliance with Assyria, a decision that leads to further complications for Judah. Ahaz’s actions underscore a common human tendency to rely on worldly solutions rather than divine guidance when faced with fear.
Lessons on Fear and Faith
Isaiah 7 teaches several compelling lessons about fear and faith:
Divine Constancy Amid Fear: God understands human fear and responds not with judgment, but with reassurance. His message through Isaiah to “be careful, keep calm and don’t be afraid” (Isaiah 7:4) reflects God’s desire for His people to find peace in His promises.
The Importance of Trust: The chapter challenges believers to trust in God’s plans and timing. The prophecy of Immanuel highlights that God is with us, even when circumstances seem overwhelming.
Consequences of Distrust: King Ahaz’s failure to rely on God serves as a cautionary tale about the repercussions of choosing fear-driven actions over faith-inspired obedience.
Application for Today
In modern times, Isaiah 7 continues to speak to the fears that challenge our faith. It urges us to look beyond immediate threats and trust in God’s overarching presence and plan. Just as the sign of Immanuel assured Judah of divine intervention, it reassures us that God is with us through the person of Jesus Christ, guiding and sustaining us through our fears.
As you reflect on this chapter, consider how you respond to fear. Do you seek God’s direction and rest in His promises, or do you lean on your understanding and solutions? Let the story of Isaiah 7 encourage you to choose faith over fear, trusting in the God who is ever-present and faithful.
John 1:1-14
GOD BECAME A HUMAN BEING / 1:1–18
Jesus revealed his essential nature in what he taught and did. John wrote about Jesus as fully human and fully God. Although Jesus took upon himself full humanity and entered history with the limitations of a human being, he never ceased to be the eternal God, eternally existing, the Creator and Sustainer of all things, and the source of eternal life. John’s Gospel tells the truth about Jesus, the foundation of all truth. If we cannot or do not believe in Jesus’ true identity, we will not be able to trust our eternal destiny to him. John wrote his Gospel to build our faith and confidence in Jesus Christ so that we might believe that Jesus truly was and is the Son of God (20:30–31).
John starts at the “beginning,” with the first eighteen verses of John, called the prologue. Many commentators consider the prologue to be a poem or, at least, rhythmical prose. Some commentators suggest that verses 1–5, 10–12, and 14–18 may have been parts of one or several early Christian hymns. Others have thought that verses 14–18 were used as an early church confessional statement, to which John added his stamp of approval.
Furthermore, the prologue to John’s Gospel provides a miniature of the entire Gospel. John’s goal and guiding purpose in writing can be found in almost every phrase of his work. The prologue highlights most of the insights and truths that we find in the rest of the Gospel. John introduced key terms: the Word, God, life, light, darkness, witness, the world, rejection/reception, belief, regeneration (becoming a child of God), incarnation (the Word become flesh), the one and only Son of the Father, glory, grace, truth, fullness. In the rest of the Gospel, John expanded and illustrated each of these from Jesus’ life and ministry.
THE REAL JESUS
Throughout John’s Gospel, Christ is presented in the following ways:
• the one who expresses God (the Word)
• God himself
• the giver of eternal life to those who believe
• the bringer of light into a dark world
• the giver of grace to those who receive him
• the unique Son sharing an intimate relationship with his Father
• the bearer of heavenly truth
• the expression of God’s glory and fullness.
1:1 In the beginning. When John wrote of the beginning, he was paralleling the words of the creation account. He stressed that “the Word” already existed at the time of creation (as is translated in the NEB). More likely, John was thinking of a beginning before “the beginning” in Genesis 1:1, a timeless beginning. Thus, we could translate the first part of the verse as “in eternity the Word existed.”
The Word. John called the Son of God, who was with God his Father in the beginning, the Word. John did not identify this person immediately, but described his nature and purpose before revealing his name (see vv. 14, 17). As the Word, the Son of God fully conveys and communicates God. What does John mean by “the Word”? Theologians and philosophers, both Jews and Greeks, used the term word in a variety of ways. The Greek term is logos. In the Hebrew language of the Old Testament, “the Word” is described as an agent of creation (Psalm 33:6), the source of God’s message to his people through the prophets (Hosea 1:2), and God’s law, his standard of holiness (Psalm 119:11).
The Greeks used “the Word” in two ways. It could mean a person’s thoughts or reason, or it might refer to a person’s speech, the expression of thoughts. As a philosophical term, logos conveyed the rational principle that governed the universe, even the creative energy that generated the universe.
In both the Jewish and Greek conceptions, logos conveyed the idea of beginnings—the world began through the Word (see Genesis 1:3ff., where the expression “God said” occurs repeatedly). John may have had these ideas in mind, but his description shows clearly that he spoke of Jesus as a human being he knew and loved (see especially 1:14), who was at the same time the Creator of the universe, the ultimate revelation of God, and also the living picture of God’s holiness, the one in whom “all things hold together” (Colossians 1:17 NIV). Jesus as the logos reveals God’s mind to us.
To strict Jewish readers, “the Word was God” sounded like blasphemy. Strongly monotheistic, they found it difficult to even speak about God without running the danger of offending the One and Only. Certainly God “spoke” words, but to say “the Word was God” equated the two realities; the Hebrew mind resisted any such thinking about God. One of the most compelling reasons to believe the doctrine of the Trinity comes from the fact that it was revealed through a people most likely to reject it outright. In a world populated by many gods, it took the tough-minded Hebrews to clarify the revelation of God’s oneness expressed through Three-in-oneness. We humbly bow before the one God, but we do not presume to easily comprehend his essential being.
To John, this new understanding of “the Word” was gospel, the Good News of Jesus Christ. Although it had been right in front of philosophic minds for centuries, they had been blind to it. Jesus revealed the truth in the light of his identity. He is the image of the invisible God (Colossians 1:15), the express image of God’s substance (Hebrews 1:3), the revealer of God, and the reality of God. The theme of the real identity of Jesus dominates the Gospel of John. We should be grateful that the Son of God has expressed the Father to us and made him real to us. Otherwise, we could not know God intimately and personally.
The Word was with God. By using this expression, John was explaining that the Word (the Son) and God (the Father) already enjoyed an intimate, personal relationship in the beginning. The last verse of the prologue (1:18) tells us that the Son was at the Father’s side; and in Jesus’ special prayer for his followers (chapter 17), he expressed that the Father loved him before the foundation of the world.
The Word was God. Not only was the Son with God, he was himself God. According to the Greek, this phrase could be translated “the Word was divine.” John’s Gospel, more than most books in the New Testament, asserts Jesus’ divinity. Jesus is called “God” in 1:1; 1:18; and 20:28.
1:2 He was in the beginning with God. The second verse of the prologue underscores the truth that the Word coexisted with the Father from the beginning. A wrong teaching called the “Arian heresy” developed in the fourth century of Christianity. Arius, the father of this heresy, was a priest of Alexandria (in Egypt) during the reign of Emperor Constantine. He taught that Jesus, the Son of God, was not eternal but was created by the Father. Therefore, Jesus was not God by nature; Christ was not one substance with the Father. He also taught that the Holy Spirit was begotten by the logos. Arius’s bishop, Alexander, condemned Arius and his followers. But Arius’s views gained some support. At the Church Council in Nicea in 325 A.D., Athanasius defeated Arius in debate and the Nicene Creed was adopted, which established the biblical teaching that Jesus was “one essence with the Father.” Yet this controversy raged until it was defeated at the Council of Constantinople in 381 A.D.
This heresy still exists, however, in several so-called Christian cults (see box above). Yet John’s Gospel proclaims simply and clearly that the Son of God is coeternal with the Father.
1:3 All things came into being through him. The New Testament portrays the Son of God as the agent of creation, for all things were created through him (see 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2). Everything came into being through Christ and ultimately depends upon him.
SOMETHING FROM NOTHING
When God created, he made something from nothing. Because he created us, we have no basis for pride. We must remember that we exist only because God made us, and we have special gifts only because God gave them to us. With God we have value and uniqueness; apart from God we have nothing, and if we try to live without him, we will miss the purpose he designed us to fulfill.
1:4 In him was life. Creation needs to receive life from the Word—for he is the source of life. Christ gives physical life to all. But he also gives eternal life to all those who believe in him. The Greek term used for “life” is zoe; it is always used to describe the divine, eternal life in the Gospel of John. Jesus used this specific term during the Last Supper when he told his disciples, “I am the way and the truth and the life. No one comes to the Father except through me” (14:6 NIV).
That life was the light of men. The divine life embodied in Christ brought unique light to people—revealing divine truth and exposing their sin. Everywhere Christ went, he brought light (see 3:21; 8:12). Light means understanding and moral insight, spiritual vision. But more than just shining or reflecting, the light of Jesus penetrates and enlightens hearts and minds. Everyone who comes into contact with Christ can be enlightened.
Christ is the one universal light. There is no other. As Creator, Jesus not only provides light but he also makes people light sensitive. The blindness Jesus later attributes to the Pharisees (9:35–41) includes an intentional turning away from the light, pretending to “see” something else.
What is seen by the light of Jesus? When Christ’s light shines, we see our sin and his glory. We can refuse to see the light and remain in darkness. But whoever responds will be enlightened by Christ. He will fill our minds with God’s thoughts. He will guide our path, give us God’s perspective, and drive out the darkness of sin. John illustrates the action of Christ’s light, in the chapters that follow, through the examples of the disciples, Nicodemus, the Samaritan woman, and the blind man whom Jesus healed.
1:5 The light shines in the darkness. John used the past tense in the previous sentence, saying that Jesus was the light of all people by virtue of being their Creator; but John shifted to the present tense: the light shines in the darkness. The timeless light has invaded our time, and we can see it in our darkness. Christ’s life and message are still effective. John could see it around him in his day as he witnessed the strength of the Christian church—planted, thriving, growing. And it is still present tense today—for Christ’s light still shines in our dark world. As the light shines, it drives away the darkness for the unsaved world is blinded by the prince of this world (2 Corinthians 4:4; Ephesians 5:8).
The darkness did not overcome it. Christ’s light shined to a hardened, darkened humanity—and he continues to shine. But the darkness did not overcome it—the darkness could not grasp, comprehend, or extinguish the light. The NEB uses the word mastered to convey the dual areas of meaning carried by the Greek katalambano. On one hand, this word can refer to physical restraint, controlling, or conquering. On the other hand, the word can allude to a mental grasping or understanding. John may well have meant both. Unbelievers did not comprehend Christ’s true identity and tried to conquer him. Thus, darkness failed on both counts to master Christ!
This statement indicates the struggle between the darkness and the light. The darkness—unregenerate humanity under the influence of Satan, the prince of darkness—has not accepted the light and even resists the light. Thus, “darkness” indicates ignorance and sin, active rejection of God’s will. Those in darkness reject Christ, his light, and his followers. But no matter how deep the darkness, even a small light can drive it back. The power of Christ’s light overcomes any darkness in the world.
1:6 There was a man sent from God, whose name was John. Leaping over several millennia, John abruptly introduces Jesus’ forerunner and herald, John the Baptist. Actually, the startling shift in time dramatically illustrates the eternal light suddenly shining in the darkness.
God sent John the Baptist to prepare the way for the Messiah. John the Baptist has a prominent position in the prologue because his ministry prepared the way for the Messiah—he pointed people to Jesus.
1:7–8 He came as a witness to testify to the light, so that all might believe through him. John the Baptist’s function was to be a channel whereby people could come to Christ. Jesus called John the Baptist the greatest man ever born (Luke 7:28) because he fulfilled the highest privilege; he was the first to point people to Christ, so in a very real sense, all who have come to believe have done so because of his witness. He was first in a line of witnesses that stretches through the centuries to this day.
John himself was not the light, but he came to testify to the light. John stressed the difference between John the Baptist and Jesus, even though to many it might have been obvious, because even during Paul’s travels, he encountered believers who only knew about John the Baptist but not about Jesus (see Acts 18:25; 19:1–7). John the Baptist influenced the people of Ephesus where John had written this Gospel. John wanted to ensure that all believers worship Christ, not his messenger.
1:9 The true light, which enlightens everyone, was coming into the world. How has Christ enlightened everyone? The word everyone here could be nationalistically inclusive, referring to both Jews and Gentiles, or it could refer to all individuals. Every person has life from God, thus they have some light; creation reveals God’s power and divinity (1:3; Acts 14:17; Romans 1:19–20; 2:14–16); and our conscience also bears witness to God’s existence. The Gospel writer’s description captures the transition between the ministry of John the Baptist as herald and the ministry of Jesus, the true light. Jesus, as opposed to any other “luminaries,” is the true and exclusive revelation of God to man. Because of this, we can count on him.
1:10 The world did not recognize him. John notes one of the greatest tragedies: the world—humankind—did not recognize its own Creator. They were blinded and could not see his light. Although Christ created the world, the people he created didn’t recognize him. He was denied the general acknowledgment that should have been his as Creator.
1:11 He came to His own. In Greek this reads, “He came to his own things”—that is, he came to that which belonged to him. The expression can even be used to describe a homecoming. This phrase intensifies the description of Christ’s rejection. Jesus was not welcome in the world, or even his home. His own refers to God’s chosen nation, Israel, which was particularly Christ’s.
His own did not receive Him. According to the Greek, this means that his own family did not receive him. The Greek word for receive means “to welcome.” The Jews did not welcome Jesus. Those who should have been most eager to welcome him were the first to turn away. As a nation, they rejected their Messiah. This rejection is further described at the end of Jesus’ ministry (12:37–41). Isaiah had foreseen this unbelief (Isaiah 53:1–3).
In spite of the rejection described here, John steers clear of passing sentence on the world. Instead, he turns our attention on those who did welcome Christ in sincere faith.
1:12 But as many as received Him. Though the rejection of Christ was universal, individuals did respond personally. The Greek root word translated “received” here is also used in verse 11 in the sense of welcoming (paralambano); here it carries the sense of accepting (lambano). To receive Jesus is to welcome and acknowledge him as our Savior and Lord.
To them He gave the right to become children of God, to those who believe in His name. In Greek right means “authority or permission.” In this context, it speaks of God granting the right or giving the privilege for the new birth. No one can attain this new birth by his or her own power, merit, or ability. Only God can grant it.
The Greek word for children emphasizes the idea of birth, which Jesus expands in chapter 3. The new birth comes only to those who believe. To believe in Jesus’ name is to believe in his person—who he is and what he represents.
Many believed superficially in Jesus when they saw his miracles, but they did not believe in Jesus as the Son of God. They “believed” in him while he fulfilled their expectations of what the Messiah should be, but they left him when he defied their preconceived notions. We must believe in Jesus as Jesus, the Son of God; we must wholeheartedly believe in Jesus, not limiting him to our ideas and misconceptions; we must regard Jesus as the Bible truly presents him.
1:13 Children born not of natural descent, nor of human decision or a husband’s will, but born of God. One is not in God’s family because he or she is a Jew by natural birth (or even born into a Christian family). The new birth cannot be attained by an act of human will, and it has absolutely nothing to do with human planning. It is a gift of God.
1:14 The Word. Returning to the powerful term used at the beginning of the Gospel, John continues the theme of the prologue. The first thirteen verses summarize “the Word’s” relationship to the world as its rejected Creator, Visitor, Light, and Savior. Yet throughout the opening paragraph, John does not identify the Word as being human, except in the personal pronouns.
Became flesh. This phrase is striking and arresting despite its familiarity. Understanding its meaning simply increases our wonder. Many modern translators have unfortunately rendered this phrase “became a man.” Of course, this is what the text means, but John purposely used the word flesh to combat a heresy called Docetism—a heresy that denied that Jesus truly had a human body. The Docetists claimed that the Son of God merely seemed human; he was not truly human. Later, in his first epistle, John wrote that any person who did not confess that Jesus Christ had come in the flesh did not belong to God (1 John 4:3). Jesus was already the divine Word, but he arrived on the earth as flesh.
When Jesus was born, he was not part man and part God; he was completely human and completely divine (Colossians 2:9). Before Christ came, people could know God partially. After Christ had come, people could know God fully because he became visible and tangible (Hebrews 1:1–3). Christ is the perfect expression of God in human form. The two most common errors that people make about Jesus are minimizing his humanity or minimizing his divinity. Jesus is both divine and human (see Philippians 2:5–9).
AN ANGEL APPEARS TO JOSEPH / 1:18–25
The fact that Jesus was born to Mary even though she had not had sex with Joseph (as noted in 1:16) needed to be explained to Matthew’s readers. In this section, Matthew relates the story behind Jesus’ birth and how all attempts to thwart God’s plan go awry when God gets involved. We can appreciate God’s miraculous working in both Joseph and Mary. Although God’s actions were beyond their comprehension, and although they may have faced misunderstanding and questioning looks from those around them, Mary and Joseph willingly followed God’s guidance. How willing are we to do what God wants, no matter what? Can we follow God’s guidance without question?
1:18 This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. In 1:16, Matthew had stated that Mary was Jesus’ mother, but Joseph was not his father. This needed some explanation, for, taken at face value, it sounded immoral.
Jesus’ mother Mary was pledged to be married to Joseph. Modern readers need to understand the traditions involved in ancient Jewish marriages. First, the two families would agree to the union and negotiate the betrothal, including a price for the bride that would be paid to the bride’s father. Next, a public announcement would be made. At this point, the couple was “pledged.” This is similar to engagement today, except that it was much more binding. At this point, even though the couple was not officially married, their relationship could be broken only through death or divorce. Sexual relations were not yet permitted. This second step lasted for a year. During that time, the couple would live separately, with their parents. This waiting period would demonstrate the bride’s purity. If she were found to be pregnant during that time, the marriage could be annulled. Otherwise, the couple would be married and begin living together.
Because Mary and Joseph were pledged to be married, they had not yet had sexual relations (the meaning of the phrase “before they came together”). Yet she was found to be with child. Mary was pledged and pregnant, and Joseph knew that the child was not his own. Mary’s apparent unfaithfulness carried a severe social stigma. According to Jewish civil law, Joseph had the right to divorce her. The law also explained that the penalty for unchastity was death by stoning (Deuteronomy 22:23–24), although this was rarely carried out at this time. That Mary was “found” to be pregnant indicates that she may not have immediately told Joseph, but had waited until her condition could be seen. This probably occurred after her return from visiting her pregnant cousin Elizabeth (mother of John the Baptist) with whom she had stayed for three months (see Luke 1:39–56).
Removing any doubt of Mary’s purity, Matthew explained that Mary was pregnant through the Holy Spirit. During Old Testament times, the Spirit acted on God’s initiative (for example, see Genesis 1:2).
Thus, the divine initiative in Mary’s conception was made clear. Luke 1:26–38 records this part of the story. When the angel announced to Mary that she was chosen to be the mother of the promised Messiah, Mary asked the obvious question: “How will this be … since I am a virgin?” (Luke 1:34 NIV). The angel’s amazing answer both surprised and reassured Mary: “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” (Luke 1:35 NIV). Mary humbly accepted the angel’s words, “I am the Lord’s servant… . May it be to me as you have said” (Luke 1:38 NIV). Surely Mary’s mind must have tumbled with concern over how Joseph would respond. She chose to trust the Lord, however, and the Lord took care of Joseph, as we see in the following verses.
FULLY HUMAN, FULLY GOD
Why is the virgin birth important to the Christian faith? Jesus Christ, God’s Son, had to be free from the sinful nature passed on to all other human beings by Adam. Because Jesus was born of a woman, he was a human being; but as the Son of God, Jesus was born without any trace of human sin. Jesus is both fully human and fully divine. The infinite, unlimited God took on the limitations of humanity so he could live and die for the salvation of all who believe in him.
Because Jesus lived as a man, we know that he fully understands our experiences and struggles (Hebrews 4:15–16). Because he is God, he has the power and authority to deliver us from sin (Colossians 2:13–15). We can tell Jesus all our thoughts, feelings, and needs. He has been where we are now, and he has the ability to help.
1:19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. Joseph was called Mary’s husband, even though they were not yet officially married. However, they were “pledged” (see explanation on 1:18), which was as legally binding as marriage. Joseph had a difficult decision to make. Being a righteous man, he did not want to go against God’s laws. To marry Mary would have been an admission of guilt when he was not guilty. To have a public divorce would have exposed Mary to public disgrace, and apparently Joseph’s compassion would not allow him to expose her to public humiliation. Therefore, he chose the option to have a private divorce before two witnesses and dismiss her quietly. This way he could keep his reputation, while still showing compassion.
Evidently, Mary had not explained her visit from the angel to Joseph at this time. Joseph only resolved to dismiss Mary after her condition had become visible (1:18). And the angel’s words in 1:20 indicate that Joseph did not know the Holy Spirit’s role in Mary’s pregnancy. So, Joseph thought he had only two options: divorce Mary publicly or dismiss her quietly, but God had another option for Joseph.
God often shows us that we have more options than we think. Although Joseph seemed to be doing the right thing by breaking the engagement, God helped him make the best decision. We should always seek God’s wisdom, especially when our decisions affect others.
1:20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit.” As Joseph began to move forward on his decided course of action, God intervened. The conception of Jesus Christ was a supernatural event beyond human logic or reasoning. Because of this, God sent angels to help certain people understand the significance of what was happening (see 2:13, 19; Luke 1:11, 26; 2:9). In this case, an angel appeared to him in a dream. Dreams function in the Bible as a means to convey God’s message to people. They occur in three major portions of the Bible: Genesis 20–41; Daniel 1–7; Matthew 1–2. Based on Numbers 12:6, Jews believed that God communicated his will in dreams. In Matthew, dreams are used repeatedly to guide people (2:12–13, 22; 27:19). God used dreams in a special way during these key times. We can benefit spiritually from our dreams, but there is no certainty that they are authoritative messages from God.
Angels are spiritual beings, created by God, who help carry out his work on earth. They bring God’s messages to people (Luke 1:26), protect God’s people (Daniel 6:22), offer encouragement (Genesis 16:7ff.), give guidance (Exodus 14:19), carry out punishment (2 Samuel 24:16), patrol the earth (Zechariah 1:9–14), and fight the forces of evil (2 Kings 6:16–18; Revelation 20:1–2). Both good and evil angels exist (Revelation 12:7), but because evil angels are allied with the devil, or Satan, they have considerably less power and authority than good angels. Eventually the main role of angels will be to offer continuous praise to God (Revelation 7:11–12). The angel who appeared to Joseph was one of God’s messengers, sent to correct Joseph in his dealings with Mary.
The angel called Joseph son of David, signifying that Joseph had a special role in a special event. The angel explained that Joseph was to take Mary as his wife, for the child was to be in the royal line of David. Joseph, as “son of David,” would establish that royal lineage. Joseph was not to be afraid to take Mary as his wife—no matter what the social repercussions might be. Of course, she was already his wife because they were pledged, but the angel told Joseph that instead of divorcing Mary, he should complete the marriage process and take her home as his wife. Mary had committed no sin. Instead, the angel explained that the child conceived in her is from the Holy Spirit. God himself had caused this pregnancy, and the child would be very special—God’s Son. He would also be the fulfillment of prophecy, as described in the next verse.
MAKING GOOD DECISIONS
When facing big decisions, some people freeze with fright. What if I decide wrong? What if I miss God’s will? What if … ?
To make good decisions, first take all these worries and put them under God’s promise: God cares for you, watches over you, and guides your steps.
Joseph came to the best decision he could, but God had other plans and made them clear. Most of our decisions will not be overruled by angels, but that’s no reason for lack of confidence. To make good decisions, pray, evaluate all the options, talk with trusted friends, then act in faith. God is with you, every step.
1:21 “And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins.” The angel’s message included telling Joseph what was to come and what he should do. There seems to have been no doubt that Joseph would hear and obey. Mary would give birth to a baby boy. Joseph was to name the child Jesus. “Jesus” is the Greek form of “Joshua.” The name means “the Lord saves.” Jesus’ name identified him as the one who would bring God’s promised salvation. The baby Jesus would be born to save His people from their sins. From the very start, the book explains, to a Jewish audience, that Jesus would not save the people from Rome or from tyranny, nor would he set up an earthly kingdom. Instead, Jesus would save people from sin. The words “his people” form a mystery to be unfolded in the pages of Matthew’s Gospel. Who were “his people,” and how would Jesus save them from their sins? The answers to these questions will be found in the unfolding story of Jesus’ life, death, and resurrection.
1:22–23 All this took place to fulfill what the Lord had said through the prophet: “The virgin will be with child and will give birth to a son, and they will call him Immanuel”—which means, “God .” Throughout his Gospel, Matthew delighted in quoting or alluding to Old Testament Scripture to show how Jesus fulfilled it. Jesus was to be called Immanuel—which means “God with us,” as predicted by Isaiah the prophet (Isaiah 7:14). Jesus was God in the flesh; thus, God was literally “with us.” The point was not that Jesus would ever bear the name “Immanuel,” but rather this name described Jesus’ role—to bring God’s presence to people. Jesus Christ, who was himself God (John 1:1), brought God to earth in his human body—living, eating, teaching, healing, dying. Matthew closed his Gospel with the same promise of “God with us” because, before his ascension, Jesus promised his followers, “I am with you always, even to the end of the age” (Matthew 28:20 NKJV). Perhaps not even Isaiah understood how far-reaching the meaning of “Immanuel” would be.
Matthew quoted Isaiah 7:14 probably from the Greek version of the Hebrew Old Testament (the Septuagint). In Isaiah 7:14, “virgin” is translated from a Hebrew word used for an unmarried woman old enough to be married, one who is sexually mature (see Genesis 24:43; Exodus 2:8; Psalm 68:25; Proverbs 30:19; Song of Solomon 1:3; 6:8). Some have compared this young woman to Isaiah’s young wife, who gave him a son (Isaiah 8:1–4). This is not likely because she had already borne a child, Shear-Jashub, and her second child was not named Immanuel. Some believe that Isaiah’s first wife may have died, and so this is his second wife. It is more likely that this prophecy had a double fulfillment. (1) A young woman from the house of Ahaz who was not married would marry and have a son. Before three years passed (one year for pregnancy and two for the child to be old enough to talk), the two invading kings would be destroyed. (2) Matthew 1:23 quotes Isaiah 7:14 to show a further fulfillment of this prophecy in that a virgin named Mary conceived and bore a son, Immanuel, the Christ.
1:24 When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife. The angel had spoken to Joseph “in a dream” (1:20), so immediately when Joseph awoke from sleep, he did as the angel of the Lord commanded him. Joseph had been faced with a difficult choice after discovering that Mary was pregnant. Although he knew that taking Mary as his wife might be humiliating, Joseph chose to obey the angel’s command to marry her. He did not hesitate. The decision was no longer difficult, for he simply did what he knew God wanted him to do. His action revealed four admirable qualities: (1) righteousness (1:19), (2) discretion and sensitivity (1:19), (3) responsiveness to God (1:24), and (4) self-discipline (1:25).
Apparently Joseph broke with tradition and took her as his wife, even though the customary one-year waiting period had not passed. However, Joseph did as God commanded and “completed” their marriage by taking Mary to live with him. No matter what the social stigma, no matter what the local gossips thought about this move, Joseph knew he was following God’s command in marrying and caring for Mary during her pregnancy.
Resources: Rev. Brad Standfest, Logos Bible Programs & Commentary, John N. Oswalt, Isaiah, Bruce B. Barton, Matthew & John, Life Application Bible Commentary
Sermon Notes:
Our March toward Christmas continues… We started an Advent Sermon Series last week Titled: The Light of Christmas
The Gospel of John is not the Go to Book for a Christmas Play…
John doesn’t mention the Wisemen, Angels, or Shepherds… Nor does he say anything about Mary & Joseph…
The Fact is… Even though John doesn’t mention the Main Characters in a Christmas Play… He gives great details about the Christmas Story..
We are going to Read the Text in a minute… But here are some of the things John Proclaims… Listen:
“In John Chapter 1 we are told there was a light in heaven that created everything, and, in this light, there is life… This light is so strong that No one could overpower it, and it pierces through darkness. The same light is going to come out of heaven and land on earth… This light is going to become flesh and people are not going to recognize or receive him.”
I’m sorry Alien lovers… But you’re out of luck!!
We are all Very Lucky because this Supernatural Light came to crush the Darkness around us…
Let’s Read this Biblical text that gives great detail about the Light of Christmas…
Read John 1:1-14
Maybe you’re saying, this is a Wonderful Text… But what does it have to do with Christmas… - Great Question thanks for asking…
As we discovered last week Isaiah the Prophet had a lot to say about Christmas… So let’s go back to his voice once again but in a different Chapter
Let me give you the Quick context of Isaiah 7 as it’s so miraculous in the Light of Christmas
[Tell Context of Isaiah]
The Biblical text records this: “The hearts of Ahaz and his people were shaken as trees of the Forrest were shaken by the wind.” Isaiah 7:2b
Great fear had seized their hearts…
Let’s be Real… Life can bring Extreme Fear & Anxiety into our lives…
The Fear of the unknown… The Fear of Crisis your battling
You know what the Lord said to King Ahaz and the people…
“It will not take place; it will not happen…” Isaiah 7:7
Wow… That’s Good News for them… But what about us?
What Isaiah says next is perhaps one of the Most powerful Scriptures in the Entire Bible: God looks beyond their fears and sends a Christmas message to you & I and the Whole World…
Isaiah says: “The Lord himself will give you a sign: the virgin will be with child and will give birth to a son, and e will be called Immanuel” Isaiah 7:14
Now turn with me to Matthew 1:18-23…This is why Christmas is so special… The Most Wonderful Time of year
This text connects all the dots… From the Gospel of John to the Prophet Isaiah to Mary & Joseph and the light of Christmas coming to earth.
Read Matthew 1:18-23
Friends… God is with us… Take your Pain, Difficulties, & Fears to Immanuel… God is with you
Here is the Closing word for you & your families:
God’s desire is to be with you… In your Homes & in your Hearts… Jesus is the Light of Christmas
The Light of Christmas Family/ Individual Devotional Discussions:
Read John 1:1-14
1. Understanding the Word: In John 1:1-14, we read, “In the beginning was the Word, and the Word was with God, and the Word was God.” How do we understand the significance of Jesus being referred to as “the Word”? What does this tell us about His role in creation and His relationship with God and humanity?
2. The Light of the World: The passage states, “The true light that gives light to everyone was coming into the world” (John 1:9). How does the coming of Jesus bring light into our lives personally and into the world? How can we reflect His light, especially during the Christmas season?
Read Matthew 1:18-24
3. Joseph’s Response to the Angel: In Matthew 1:20-21, an angel appears to Joseph in a dream and instructs him to take Mary as his wife. What can we learn from Joseph’s obedience and trust in God’s plan, even when it was challenging? How can we apply this kind of faith in our own lives?
4. The Meaning of the Name ‘Jesus’: The angel tells Joseph, “You are to give him the name Jesus, because he will save his people from their sins” (Matthew 1:21). What does the name “Jesus” mean to us, and why is this aspect of salvation central to the Christmas story?
5. Fulfillment of Prophecy: Matthew 1:22-23 refers to the prophecy from Isaiah, “The virgin will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”). How does this promise of “God with us” bring comfort and hope during the Christmas season and in our daily lives?
6. Joseph’s Character: In Matthew 1:24, Joseph wakes up from his dream and does what the angel of the Lord commanded. What does this reveal about his character and faith? How can we embody these virtues in our relationships and decisions, especially during the Christmas Season?