What's In A Name?
Sermon
Christmas Is For The Young... Whatever Their Age
16 Christmas Sermon Stories
Object:
"What are you going to call the baby?" That is a question often asked of an expectant mother and father. How are babies' names usually selected in our day? Sometimes a new baby is named for a relative or friend. Sometimes a baby's name is chosen by searching through books of names or on other occasions simply because it sounds good. Today a person's name is mainly an identification tag. It does not represent a person's character as it did years ago.
Shakespeare's Romeo asked, "What's in a name?" Sometimes a whole lot! Think of the images which are conveyed when certain religious people like Abraham, Moses, David, Isaiah, Micah, Peter, John, Paul, Luther, Calvin, Mother Teresa, Lottie Moon, Albert Schweitzer, Paul Tillich, John Broadus, and Martin Luther King Jr. are mentioned. From the political life of our country think of the images that leap to your mind when someone mentions names like Washington, Jefferson, James Madison, Patrick Henry, Abraham Lincoln, Franklin Delano Roosevelt, Harry Truman, Dwight Eisenhower, and John Fitzgerald Kennedy. But negative images are also sometimes conveyed by the names of Nero, Genghis Khan, Hitler, Stalin, Castro, or Lee Harvey Oswald.
A Biblical Name
In biblical times, the Hebrews chose a name to acknowledge God's gift, to depict their hope or sense of destiny in the child, a reflection of the personality of the child or the meaning of the name in relationship to God. For example, Jacob's name means "supplanter." You can't trust him. Nabol means "fool." Deborah's name means "bee." Obadiah means "servant of Jehovah." A person's name often revealed something about the character or personality of the bearer. A person's name was often changed to indicate a change in the person. Jacob was changed to Israel, Simon to Peter, Saul to Paul.
The Old Testament shows several names which the Hebrews used for God. God is spoken of as El, the powerful one. Elohim is a plural form which communicated the sense of majesty of the sovereign one. The word "Jehovah" is an English translation of the Hebrew word "Yahweh," which means, "I am or I will be." To the Hebrew mind the person was identified with that individual's name. In their reverence for God they often spoke of "the name of God" rather than actually saying God. When the children of Israel spoke of praising "the name of the Lord," that phrase was a reference to God. Praise God.
The Name Jesus
Now this brings us to our text in Matthew and Luke. Mary and Joseph did not choose the name of this child. An angel told Joseph in a dream the name of the baby, "You shall call his name Jesus, for he shall save his people from their sins" (Matthew 1:21). You and I have heard the name Jesus for so long we associate it immediately with Jesus the Christ, our Lord. But most of us are not aware that Jesus was a common biblical name. I am convinced that his common name was another way he identified with humanity. The name "Jesus" is really the Greek version of the Old Testament Hebrew name "Joshua."
In the Old Testament Jesus or Joshua occurs frequently. There were five high priests named Jesus. One of the books of the Apocrypha, Ecclesiasticus, was written by Jesus the son of Sirach. Some New Testament scholars see a play on the name of Jesus when Pilate asked the people, "Which one would you like for me to release to you -- Jesus Barabbas or Jesus the Christ?" Other references to Jesus and Joshua can be found in Exodus 17:10; Zechariah 3:1; Nehemiah 7:7; Acts 7:45; Colossians 4:11; Numbers 13:8; Deuteronomy 32:44; Joshua 1:1; and Acts 13:6 among others.
The name "Jesus" literally means "the Lord is the deliverer" or "the Lord is salvation." The Hebrew people longed for the Messiah who would bring deliverance from their captivity. Most Hebrews hopefully longed for political deliverance. They wanted to be freed from the Roman rule.
Save Us From Sin
The emphasis of the angel in declaring that the child's name should be called Jesus was because he would save his people from their sins. What does that word sin mean to us today? I am not convinced that people worry very much about sins anymore. When you listen to the conversations around you, watch television, or read books and magazines, you discover quickly that sin has slipped out of our vocabulary. Thanks to people like B. F. Skinner and the secular attitude of many even in our churches, sin no longer means anything to our culture today. Oh, we will admit that we make mistakes. "I'm not perfect," we say. Sin has been converted to crimes. Sin is something somebody else does. Murder, robbery, and rape are considered crimes but seldom are they called sins.
Karl Menninger, a renowned psychiatrist, has written a challenging book, Whatever Became of Sin? in which he notes how the word "sin" has almost disappeared from our vocabulary. He believes that our mental health is connected to our moral health. He believes there has to be a conscious recognition of the reality of sin.1
When George Buttrick spoke in a chapel service on a college campus a number of years ago, he overheard two students whispering to each other after the service was over. One young girl asked, "What is that old man talking about? What is sin?" Before you dismiss that conversation as being unusual too quickly, think about the caricatures or jokes which are sometimes made about sin.
Several years ago, I clipped a newspaper advertisement for a Christmas gift. "Give a 'Sinkit.' " Underneath in small letters were the words: "All in good fun, of course." A picture of the gift was on one side and the price under the ad. A description of the "Sinkit" followed: "Top grain cowhide case (with lock and key). This kit contains 2 packs of cards, score pads, dice with leather box, power chips, two pint flasks, 2 stainless steel tumblers, stirrer, dual bottle opener, and corkscrew." Give a Sinkit. All in good fun, of course.
Our Basic Sin
Many today have turned the concept of sin into a joke. They refuse to face the reality of their own sinfulness. But Menninger reminds us that our basic sin is still pride. We may use many synonyms for pride like vanity, hubris, arrogance, egocentricity, self-adoration, selfishness, self-love, and narcissism, but the problem with our ego is central.2
Arnold Toynbee, not a theologian but a historian, concluded the following.
I am convinced, myself, that man's fundamental problem is his human egocentricity ... All the great historic philosophies and religions have been concerned, first and foremost, with the overcoming of egocentricity. At first sight, Buddhism and Christianity and Islam and Judaism may appear to be very different from each other. But, when you look beneath the surface, you will find that all of them are addressing themselves primarily to the individual human psyche or soul; they are trying to persuade it to overcome its own self-centeredness and they are offering it the means for achieving this. They all find the same remedy. They all teach that egocentricity can be conquered by love.3
Our selfishness, narcissism, or "God-almightiness," is our attempt to assert our "rights" above all others. On the 20/20 television program several years ago, Barbara Walters asked an economist why there seemed to be such a drive for large companies or individuals to buy out other companies. His response was, "Greed." Some always want more than they have. Greed or selfishness is the driving force in their lives.
Many today are unwilling to confess that they are sinners. They seem unaware that they need redeeming by God. If you and I are not aware that we are lost, how can someone talk to us about redemption or new life? If a person is lost on a mountaintop and cannot find his or her way home and somebody comes to rescue them, that person knows what it means to be delivered. But if you don't know you are lost, then you don't think you need to be rescued. If you don't think you are a sinner, then you won't listen to talk about being delivered.
Paul Tillich, one of America's foremost theologians, wrote about the sin of pride. He focused on the Greek word for pride, hubris.
Hubris has been called the "spiritual sin," and all other forms of sin have been derived from it, even the sensual ones. Hubris is not one form of sin beside others. It is sin in its total form, namely, the other side of unbelief or man's turning away from the divine center to which he belongs. It is turning toward one's self as the center of one's self and one's world. This turning toward one's self is not an act done by a special part of man, such as his spirit. Man's whole life, including his sensual life, is spiritual. And it is in the totality of his personal being that man makes himself the center of his world. This is his hubris; this is what has been called 'spiritual sin.' Its main symptom is that man does not acknowledge his finitude.4
Sin Or Sins
There are sins and there is sin. Our basic sin is pride. This sin has estranged us from God, our self, and others. But many feel no sense of guilt or remorse for whatever they do. As long as they don't get caught and no one gets "hurt," then everything is okay.
A number of years ago a man standing on the bank noticed a dead carcass floating down the Niagara River. He watched a bird of prey light upon the floating carcass. The bird delighted in the feast of this dead animal. It knew the great falls were not far away, but it also knew the strength and power of its wings. Soon the bird could feel the spray of the falls in its face and it stretched those wings to lift itself free from the carcass and fly to safety. But its feet were frozen to the floating carcass, and it was unable to fly away. The bird was swept over the falls to its destruction.
Man too often asserts, "I am all-powerful. I can do anything I want in life." So we go our way unaware of the dangers of sin until the ocean waves of sin sweep us into the "depths." We suddenly find ourselves sinking and cry for help. But we are not sure where to look. When we are aware of our sins, we turn to Jesus to save us from drowning in the sea of sin. We look to Jesus to save us from our depression and despair. We look to Jesus to save us from yesterday and give us a new start. We look to Jesus to save us from our fear of death. The angel proclaimed, "She will bear a son; and you shall name him Jesus, for he will save his people from their sins." Jesus reaches out to you and to me to give us deliverance.
Jesus! The name that charms our fears,
That bids our sorrows cease;
'Tis music in the sinner's ears,
'Tis life, and health, and peace.
Christ The Lord
The angel announced to the shepherds that he had good news of great joy. "Today in the city of David a Savior has been born -- Christ the Lord." The word "Christ" means "the anointed one." We often make it into a personal name, Jesus Christ. Literally it should be Jesus the Christ or the Lord's Christ. Christ was the anointed one, who was designated to be the Messiah. This angelic proclamation about Jesus the Christ was a declaration that the long-awaited hopes for the Messiah had been fulfilled. The dream of Isaiah that one day one would come who would be called "the wonderful counselor, the mighty God, the everlasting Father, the Prince of Peace" was fulfilled in the New Testament writer's mind in Jesus Christ. He was God's great gift to the world. Our belief that Jesus was the fulfillment of the ancient prophecy about the Messiah is what distinguishes us from the Jews. They still look for the Messiah. Christians believe that he has come.
Announced To Ordinary People
To whom were these words announced? Were they announced in Rome to the emperor? No. Were they announced to the high priest in Jerusalem? No. Were they announced to Herod in Jerusalem? No. Were they announced to people of great wealth in the land? No. The angels delivered their message of good news to humble shepherds in the fields watching over their sheep. God's message about a Savior was announced to ordinary, lowly, humble, expectant people.
In An Obscure Village
Where were the words given? Were they given in Jerusalem, the center of religious knowledge? No. Were they given in Rome, the source of political power? No. Were they given in Athens, the seedbed of knowledge? No. The angelic message was announced in the small town of Bethlehem, an obscure country village. God sent his message of love through Christ.
The Paradox Of The Incarnation
The birth of the Messiah reveals the great paradox of the incarnation. Think about it -- the Savior, Christ the Lord, will be born in a tiny town and will be laid in a manger and wrapped in swaddling clothes. This does not sound like the proper place for God's Son to be born. It sounds impossible that the eternal will somehow be involved in time, that the greatness of God will be seen in simplicity, that the majesty of God will be clothed in humbleness, that the mystery of God's presence will be expressed in the form of a tiny baby.
The birth of Jesus is surrounded with paradox. The paradox of the incarnation attests to the humanity and divinity, the remoteness and nearness, the holiness and ordinariness, the greatness and lowliness of God. The birth of the Christ Child seems too contradictory. But that is the great mystery and paradox of the incarnation. This Christ will come in humbleness -- servanthood -- to lay down his life.
The Emmanuel
His name will be Jesus, for he will save his people from their sins. He will be Christ, the anointed one. But he will also be called "Emmanuel -- God with us." John wrote, "The word became flesh and dwelt among us" (John 1:14). The Greek word for "dwelt" means "tabernacle." He pitched his tent among us. As the ancient Israelites "saw" God's presence in the tabernacle that traveled with them through their wilderness journey, so the eternal God has tabernacled with humanity in time through Jesus Christ.
The Nearness Of God
To speak of God as Emmanuel means that God is near, not remote. God is not off someplace else far removed from us, unconcerned about your cares and mine. The good news is that he is Emmanuel -- God with us.
A small girl was frightened in the dark one night. Her mother came in and said, "Honey, don't be afraid. God is here with you in the darkness." "Oh, Mother," she said, "I know. You have told me that before, but I wish he had a face."
Jesus Christ is the face of God. In him we are able to see what God's nature is like. Jesus revealed that God is not distant, uncaring, and unmovable. God is love, grace, and forgiving. The Emmanuel brings God's presence near to us on this earth.
The Personal Nature Of God
The word "Emmanuel" also reveals the personal nature of God. As a human person, Jesus Christ experienced what it was like to be a baby, a child, and a man. He ate and grew tired and weary. He slept, he suffered, and he died. Whether you are a child or an adult, you can be assured that God understands you. He has been personally involved in humanity in this unique way through Christ. The apostle Paul did not say, "I know what I believe." He said, "I know in whom I believe." Emmanuel has disclosed to us the personal dimension of the nature of God.
An Abiding Presence
Emmanuel also means that God is a personal abiding presence with us today. No matter how heavy our personal load is, no matter how difficult our burden in life may be, regardless of what our sorrow, grief, or load of care is, we have the assurance that there is one who will help us bear our load. We may sometimes ask, "Is there anyone out there? Does anyone care?" We are afraid we are alone in our suffering, grief, and death. Emmanuel tells us that God is present. He is with us. He bears us up no matter what our grief is or what our suffering is or what our trial is or what hardship we endure. We do not bear these trials alone. God is with us in our pain, grief, and fears, and he knows our hopes, dreams, and longings as well. We have the assurance in Emmanuel that the one who is the good shepherd gives us the strength of his presence to carry us through whatever we face. Nothing can separate us from his presence.
This day and every day we need to remember the power of his name. The power that comes to us in the name of Jesus Christ makes all the difference in the world. To be under his name is to be under his authority and guidance. Remember that Jesus said we are to believe in his name (John 2:23; 1 John 5:13). We are to baptize in his name (Matthew 28:19), preach, teach, and heal in his name (Acts 4:17-18). We gather to worship in his name (Matthew 18:20), pray in his name (John 14:13), and even be persecuted in his name (Mark 13:13). Paul, writing to the Philippians, boldly declared, "Therefore God raised him to the heights and bestowed on Jesus the name above all names, that at the name of Jesus every knee should bow -- in heaven, on earth, and in the depths -- and every tongue confess, 'Jesus Christ is Lord,' to the glory of God the Father" (Philippians 2:9-11). In his name we experience the power of God's presence.
What's in a name? When it is the name of Jesus, it means that God will save us from our sins. When it is the name of Christ, we know that the anointed one, the Messiah of God, has come. When it is the name of the Emmanuel, we know that God is with us. We can affirm then that nothing in all of creation can separate us from that presence (Romans 8:38-39). Let us rejoice and be glad.
____________
1. Karl Menninger, Whatever Became of Sin? (New York: Hawthorn Books, 1973).
2. Ibid., p. 135.
3. Arnold Toynbee, Surviving the Future (New York: Oxford University Press, 1971). Reprinted by permission of Oxford University Press.
4. Paul Tillich, Systematic Theology, Vol. II (Chicago: The University of Chicago Press, 1957), pp. 50-51. Copyright © 1969, reprinted by permission of University of Chicago Press.
Shakespeare's Romeo asked, "What's in a name?" Sometimes a whole lot! Think of the images which are conveyed when certain religious people like Abraham, Moses, David, Isaiah, Micah, Peter, John, Paul, Luther, Calvin, Mother Teresa, Lottie Moon, Albert Schweitzer, Paul Tillich, John Broadus, and Martin Luther King Jr. are mentioned. From the political life of our country think of the images that leap to your mind when someone mentions names like Washington, Jefferson, James Madison, Patrick Henry, Abraham Lincoln, Franklin Delano Roosevelt, Harry Truman, Dwight Eisenhower, and John Fitzgerald Kennedy. But negative images are also sometimes conveyed by the names of Nero, Genghis Khan, Hitler, Stalin, Castro, or Lee Harvey Oswald.
A Biblical Name
In biblical times, the Hebrews chose a name to acknowledge God's gift, to depict their hope or sense of destiny in the child, a reflection of the personality of the child or the meaning of the name in relationship to God. For example, Jacob's name means "supplanter." You can't trust him. Nabol means "fool." Deborah's name means "bee." Obadiah means "servant of Jehovah." A person's name often revealed something about the character or personality of the bearer. A person's name was often changed to indicate a change in the person. Jacob was changed to Israel, Simon to Peter, Saul to Paul.
The Old Testament shows several names which the Hebrews used for God. God is spoken of as El, the powerful one. Elohim is a plural form which communicated the sense of majesty of the sovereign one. The word "Jehovah" is an English translation of the Hebrew word "Yahweh," which means, "I am or I will be." To the Hebrew mind the person was identified with that individual's name. In their reverence for God they often spoke of "the name of God" rather than actually saying God. When the children of Israel spoke of praising "the name of the Lord," that phrase was a reference to God. Praise God.
The Name Jesus
Now this brings us to our text in Matthew and Luke. Mary and Joseph did not choose the name of this child. An angel told Joseph in a dream the name of the baby, "You shall call his name Jesus, for he shall save his people from their sins" (Matthew 1:21). You and I have heard the name Jesus for so long we associate it immediately with Jesus the Christ, our Lord. But most of us are not aware that Jesus was a common biblical name. I am convinced that his common name was another way he identified with humanity. The name "Jesus" is really the Greek version of the Old Testament Hebrew name "Joshua."
In the Old Testament Jesus or Joshua occurs frequently. There were five high priests named Jesus. One of the books of the Apocrypha, Ecclesiasticus, was written by Jesus the son of Sirach. Some New Testament scholars see a play on the name of Jesus when Pilate asked the people, "Which one would you like for me to release to you -- Jesus Barabbas or Jesus the Christ?" Other references to Jesus and Joshua can be found in Exodus 17:10; Zechariah 3:1; Nehemiah 7:7; Acts 7:45; Colossians 4:11; Numbers 13:8; Deuteronomy 32:44; Joshua 1:1; and Acts 13:6 among others.
The name "Jesus" literally means "the Lord is the deliverer" or "the Lord is salvation." The Hebrew people longed for the Messiah who would bring deliverance from their captivity. Most Hebrews hopefully longed for political deliverance. They wanted to be freed from the Roman rule.
Save Us From Sin
The emphasis of the angel in declaring that the child's name should be called Jesus was because he would save his people from their sins. What does that word sin mean to us today? I am not convinced that people worry very much about sins anymore. When you listen to the conversations around you, watch television, or read books and magazines, you discover quickly that sin has slipped out of our vocabulary. Thanks to people like B. F. Skinner and the secular attitude of many even in our churches, sin no longer means anything to our culture today. Oh, we will admit that we make mistakes. "I'm not perfect," we say. Sin has been converted to crimes. Sin is something somebody else does. Murder, robbery, and rape are considered crimes but seldom are they called sins.
Karl Menninger, a renowned psychiatrist, has written a challenging book, Whatever Became of Sin? in which he notes how the word "sin" has almost disappeared from our vocabulary. He believes that our mental health is connected to our moral health. He believes there has to be a conscious recognition of the reality of sin.1
When George Buttrick spoke in a chapel service on a college campus a number of years ago, he overheard two students whispering to each other after the service was over. One young girl asked, "What is that old man talking about? What is sin?" Before you dismiss that conversation as being unusual too quickly, think about the caricatures or jokes which are sometimes made about sin.
Several years ago, I clipped a newspaper advertisement for a Christmas gift. "Give a 'Sinkit.' " Underneath in small letters were the words: "All in good fun, of course." A picture of the gift was on one side and the price under the ad. A description of the "Sinkit" followed: "Top grain cowhide case (with lock and key). This kit contains 2 packs of cards, score pads, dice with leather box, power chips, two pint flasks, 2 stainless steel tumblers, stirrer, dual bottle opener, and corkscrew." Give a Sinkit. All in good fun, of course.
Our Basic Sin
Many today have turned the concept of sin into a joke. They refuse to face the reality of their own sinfulness. But Menninger reminds us that our basic sin is still pride. We may use many synonyms for pride like vanity, hubris, arrogance, egocentricity, self-adoration, selfishness, self-love, and narcissism, but the problem with our ego is central.2
Arnold Toynbee, not a theologian but a historian, concluded the following.
I am convinced, myself, that man's fundamental problem is his human egocentricity ... All the great historic philosophies and religions have been concerned, first and foremost, with the overcoming of egocentricity. At first sight, Buddhism and Christianity and Islam and Judaism may appear to be very different from each other. But, when you look beneath the surface, you will find that all of them are addressing themselves primarily to the individual human psyche or soul; they are trying to persuade it to overcome its own self-centeredness and they are offering it the means for achieving this. They all find the same remedy. They all teach that egocentricity can be conquered by love.3
Our selfishness, narcissism, or "God-almightiness," is our attempt to assert our "rights" above all others. On the 20/20 television program several years ago, Barbara Walters asked an economist why there seemed to be such a drive for large companies or individuals to buy out other companies. His response was, "Greed." Some always want more than they have. Greed or selfishness is the driving force in their lives.
Many today are unwilling to confess that they are sinners. They seem unaware that they need redeeming by God. If you and I are not aware that we are lost, how can someone talk to us about redemption or new life? If a person is lost on a mountaintop and cannot find his or her way home and somebody comes to rescue them, that person knows what it means to be delivered. But if you don't know you are lost, then you don't think you need to be rescued. If you don't think you are a sinner, then you won't listen to talk about being delivered.
Paul Tillich, one of America's foremost theologians, wrote about the sin of pride. He focused on the Greek word for pride, hubris.
Hubris has been called the "spiritual sin," and all other forms of sin have been derived from it, even the sensual ones. Hubris is not one form of sin beside others. It is sin in its total form, namely, the other side of unbelief or man's turning away from the divine center to which he belongs. It is turning toward one's self as the center of one's self and one's world. This turning toward one's self is not an act done by a special part of man, such as his spirit. Man's whole life, including his sensual life, is spiritual. And it is in the totality of his personal being that man makes himself the center of his world. This is his hubris; this is what has been called 'spiritual sin.' Its main symptom is that man does not acknowledge his finitude.4
Sin Or Sins
There are sins and there is sin. Our basic sin is pride. This sin has estranged us from God, our self, and others. But many feel no sense of guilt or remorse for whatever they do. As long as they don't get caught and no one gets "hurt," then everything is okay.
A number of years ago a man standing on the bank noticed a dead carcass floating down the Niagara River. He watched a bird of prey light upon the floating carcass. The bird delighted in the feast of this dead animal. It knew the great falls were not far away, but it also knew the strength and power of its wings. Soon the bird could feel the spray of the falls in its face and it stretched those wings to lift itself free from the carcass and fly to safety. But its feet were frozen to the floating carcass, and it was unable to fly away. The bird was swept over the falls to its destruction.
Man too often asserts, "I am all-powerful. I can do anything I want in life." So we go our way unaware of the dangers of sin until the ocean waves of sin sweep us into the "depths." We suddenly find ourselves sinking and cry for help. But we are not sure where to look. When we are aware of our sins, we turn to Jesus to save us from drowning in the sea of sin. We look to Jesus to save us from our depression and despair. We look to Jesus to save us from yesterday and give us a new start. We look to Jesus to save us from our fear of death. The angel proclaimed, "She will bear a son; and you shall name him Jesus, for he will save his people from their sins." Jesus reaches out to you and to me to give us deliverance.
Jesus! The name that charms our fears,
That bids our sorrows cease;
'Tis music in the sinner's ears,
'Tis life, and health, and peace.
Christ The Lord
The angel announced to the shepherds that he had good news of great joy. "Today in the city of David a Savior has been born -- Christ the Lord." The word "Christ" means "the anointed one." We often make it into a personal name, Jesus Christ. Literally it should be Jesus the Christ or the Lord's Christ. Christ was the anointed one, who was designated to be the Messiah. This angelic proclamation about Jesus the Christ was a declaration that the long-awaited hopes for the Messiah had been fulfilled. The dream of Isaiah that one day one would come who would be called "the wonderful counselor, the mighty God, the everlasting Father, the Prince of Peace" was fulfilled in the New Testament writer's mind in Jesus Christ. He was God's great gift to the world. Our belief that Jesus was the fulfillment of the ancient prophecy about the Messiah is what distinguishes us from the Jews. They still look for the Messiah. Christians believe that he has come.
Announced To Ordinary People
To whom were these words announced? Were they announced in Rome to the emperor? No. Were they announced to the high priest in Jerusalem? No. Were they announced to Herod in Jerusalem? No. Were they announced to people of great wealth in the land? No. The angels delivered their message of good news to humble shepherds in the fields watching over their sheep. God's message about a Savior was announced to ordinary, lowly, humble, expectant people.
In An Obscure Village
Where were the words given? Were they given in Jerusalem, the center of religious knowledge? No. Were they given in Rome, the source of political power? No. Were they given in Athens, the seedbed of knowledge? No. The angelic message was announced in the small town of Bethlehem, an obscure country village. God sent his message of love through Christ.
The Paradox Of The Incarnation
The birth of the Messiah reveals the great paradox of the incarnation. Think about it -- the Savior, Christ the Lord, will be born in a tiny town and will be laid in a manger and wrapped in swaddling clothes. This does not sound like the proper place for God's Son to be born. It sounds impossible that the eternal will somehow be involved in time, that the greatness of God will be seen in simplicity, that the majesty of God will be clothed in humbleness, that the mystery of God's presence will be expressed in the form of a tiny baby.
The birth of Jesus is surrounded with paradox. The paradox of the incarnation attests to the humanity and divinity, the remoteness and nearness, the holiness and ordinariness, the greatness and lowliness of God. The birth of the Christ Child seems too contradictory. But that is the great mystery and paradox of the incarnation. This Christ will come in humbleness -- servanthood -- to lay down his life.
The Emmanuel
His name will be Jesus, for he will save his people from their sins. He will be Christ, the anointed one. But he will also be called "Emmanuel -- God with us." John wrote, "The word became flesh and dwelt among us" (John 1:14). The Greek word for "dwelt" means "tabernacle." He pitched his tent among us. As the ancient Israelites "saw" God's presence in the tabernacle that traveled with them through their wilderness journey, so the eternal God has tabernacled with humanity in time through Jesus Christ.
The Nearness Of God
To speak of God as Emmanuel means that God is near, not remote. God is not off someplace else far removed from us, unconcerned about your cares and mine. The good news is that he is Emmanuel -- God with us.
A small girl was frightened in the dark one night. Her mother came in and said, "Honey, don't be afraid. God is here with you in the darkness." "Oh, Mother," she said, "I know. You have told me that before, but I wish he had a face."
Jesus Christ is the face of God. In him we are able to see what God's nature is like. Jesus revealed that God is not distant, uncaring, and unmovable. God is love, grace, and forgiving. The Emmanuel brings God's presence near to us on this earth.
The Personal Nature Of God
The word "Emmanuel" also reveals the personal nature of God. As a human person, Jesus Christ experienced what it was like to be a baby, a child, and a man. He ate and grew tired and weary. He slept, he suffered, and he died. Whether you are a child or an adult, you can be assured that God understands you. He has been personally involved in humanity in this unique way through Christ. The apostle Paul did not say, "I know what I believe." He said, "I know in whom I believe." Emmanuel has disclosed to us the personal dimension of the nature of God.
An Abiding Presence
Emmanuel also means that God is a personal abiding presence with us today. No matter how heavy our personal load is, no matter how difficult our burden in life may be, regardless of what our sorrow, grief, or load of care is, we have the assurance that there is one who will help us bear our load. We may sometimes ask, "Is there anyone out there? Does anyone care?" We are afraid we are alone in our suffering, grief, and death. Emmanuel tells us that God is present. He is with us. He bears us up no matter what our grief is or what our suffering is or what our trial is or what hardship we endure. We do not bear these trials alone. God is with us in our pain, grief, and fears, and he knows our hopes, dreams, and longings as well. We have the assurance in Emmanuel that the one who is the good shepherd gives us the strength of his presence to carry us through whatever we face. Nothing can separate us from his presence.
This day and every day we need to remember the power of his name. The power that comes to us in the name of Jesus Christ makes all the difference in the world. To be under his name is to be under his authority and guidance. Remember that Jesus said we are to believe in his name (John 2:23; 1 John 5:13). We are to baptize in his name (Matthew 28:19), preach, teach, and heal in his name (Acts 4:17-18). We gather to worship in his name (Matthew 18:20), pray in his name (John 14:13), and even be persecuted in his name (Mark 13:13). Paul, writing to the Philippians, boldly declared, "Therefore God raised him to the heights and bestowed on Jesus the name above all names, that at the name of Jesus every knee should bow -- in heaven, on earth, and in the depths -- and every tongue confess, 'Jesus Christ is Lord,' to the glory of God the Father" (Philippians 2:9-11). In his name we experience the power of God's presence.
What's in a name? When it is the name of Jesus, it means that God will save us from our sins. When it is the name of Christ, we know that the anointed one, the Messiah of God, has come. When it is the name of the Emmanuel, we know that God is with us. We can affirm then that nothing in all of creation can separate us from that presence (Romans 8:38-39). Let us rejoice and be glad.
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1. Karl Menninger, Whatever Became of Sin? (New York: Hawthorn Books, 1973).
2. Ibid., p. 135.
3. Arnold Toynbee, Surviving the Future (New York: Oxford University Press, 1971). Reprinted by permission of Oxford University Press.
4. Paul Tillich, Systematic Theology, Vol. II (Chicago: The University of Chicago Press, 1957), pp. 50-51. Copyright © 1969, reprinted by permission of University of Chicago Press.
