The Same Holy Spirit Who Worked in Christ's Birth Now Works in Rebirth

Baptism of St Paul - Capela Paletina

And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” (Lu 1:35)

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage. (He 2:14–15)


And so to undo this chain of sin and death, the Almighty Son of God, that fills all things and contains all things, altogether equal to the Father and co-eternal in one essence from Him and with Him, took on Him man’s nature, and the Creator and Lord of all things deigned to be a mortal: choosing for His mother one whom He had made, one who, without loss of her maiden honor, supplied so much of bodily substance, that without the pollution of human seed the New Man might be possessed of purity and truth. In Christ, therefore, born of the Virgin’s womb, the nature does not differ from ours, because His nativity is wonderful. For He Who is true God, is also true man: and there is no lie in either nature. “The Word became flesh” by exaltation of the flesh, not by failure of the Godhead: which so tempered its power and goodness as to exalt our nature by taking it, and not to lose His own by imparting it. In this nativity of Christ, according to the prophecy of David, “truth sprang out of the earth, and righteousness looked down from heaven” (Ps 85:12). In this nativity also, Isaiah’s saying is fulfilled, “let the earth produce and bring forth salvation, and let righteousness spring up together” (Is 45:8). For the earth of human flesh, which in the first transgressor, was cursed, in this Offspring of the Blessed Virgin only produced a seed that was blessed and free from the fault of its stock. And each one is a partaker of this spiritual origin in regeneration; and to every one when he is reborn, the water of baptism is like the Virgin’s womb; for the same Holy Spirit fills the font, Who filled the Virgin, that the sin, which that sacred conception overthrew, may be taken away by this mystical washing.

Gregory the Great, Sermon on the Feast of the Nativity 24.3

The Promised One Has Come

Gerard van Honthorst, Adoration of the Shepherds

Then You spoke to Your holy ones in a vision,
And You said, “I established help for a mighty one;
I raised up a chosen one from My people;
I found David My servant;
I anointed him with My holy oil.
For My hand shall support him,
And My arm shall strengthen him.
The enemy shall have no advantage against him,
And the son of lawlessness shall not continue doing evil to him;
I will cut his enemies to pieces before his face,
And I shall put to flight those who hate him.
My truth and My mercy are with him,
And in My name shall his horn be exalted;
I will put his hand in the sea
And his right hand in the rivers.
He shall call upon Me, saying, ‘You are my Father,
My God, and the protector of my salvation’;
I shall make him, my firstborn,
Higher than the kings of the earth.
I shall keep My mercy for him forever,
And My covenant shall be trustworthy with him.
I shall establish his seed unto ages of ages
And his throne as the days of heaven.”    Psalm 89:19–29 LXX

God Is with Us

All this took place to fulfill what the Lord had spoken by the prophet:

    “Behold, the virgin shall conceive and bear a son,
        and they shall call his name Immanuel”

(which means, God with us).  (Mt 1:22-23)

In a tone worthy of the wonder, with all his might he has uttered his voice, saying, “Now all this was done.”  For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature’s laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and “the middle walls of partition broken,” and the impediments removed, and many more things than these done besides; in one word he has put before us the miracle, saying, “Now all this was done that it might be fulfilled which was spoken of the Lord.”  Which same thing Paul also everywhere labors to prove.

And the angel proceeds to refer Joseph to Isaiah.  In order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. … For this reason the angel, to make what he said easy to be received, brings in Isaiah.  And neither here does he stop, but connects the discourse with God.  For he does not call the saying Isaiah’s, but that of the God of all things.  For this reason he said not, “that it might be fulfilled which was spoken of Isaiah,” but “which was spoken of the Lord.”  For the mouth indeed was Isaiah’s, but the oracle was given from above.

What then does this oracle say? “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel.”  How was it then, one may say, that His name was not called Immanuel, but Jesus Christ?  Because he said not, “thou shalt call,” but “they shall call,” that is, the multitude, and the issue of events.  For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names.  Therefore, to say, “they shall call” Him “Immanuel,” means nothing else than that they shall see God among men.

John Chrysostom, Homilies on Matthew V.2-3

A Treasure of 10,000 Blessings

She will bear a son, and you shall call his name Jesus, for he will save his people from their sins. (Mt 1:21)

For this reason too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph.  For neither was this without an object, but a treasure of ten thousand blessings.  Therefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief.  For to these things we are wont to be more inclined, and therefore are also fonder of believing them.

So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he brings in the prophet also in good time, to give his suffrage in support of all these.  But before introducing him, he proclaims beforehand the good things which were to befall the world through Him.  And what are these?  Sins removed and done away.  “For He shall save His people from their sins.”

Here again the thing is signified to be beyond all expectation.  For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance: a work which had never been possible to any one before.

But why, one may ask, did he say, “His people,” and not add the Gentiles also?  That he might not startle the hearer yet a while.  For to him that listens with understanding he darkly signified the Gentiles too.  For “His people” are not the Jews only, but also all that draw nigh and receive the knowledge that is from Him.

And mark how he hath by the way discovered to us also His dignity, by calling the Jewish nation “His people.”  For this is the word of one implying nothing else, but that He who is born is God’s child, and that the King of those on high is the subject of his discourse.  As neither does forgiving sins belong to any other power, but only to that single essence.

John Chrysostom, Homilies on St. Matthew, IV.13

He Spoke. You Weren't Listening

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.… No one has ever seen God; the only God, who is at the Father’s side, he has made him known.  (John 1:14, 18)

“But,” say my opponents, “if Christ was God, why did He appear in human shape, and why was He cut off by death after the manner of men?”

Could that power which is invisible, and which has no bodily substance, have come upon earth and adapted itself to the world and mixed in human society, otherwise than by taking to itself some covering of a more solid substance, which might bear the gaze of the eyes, and on which the look of the least observant might fix itself?  For what mortal is there who could have seen Him, who could have distinguished Him, if He had decreed to come upon the earth such as He is in His own primitive nature, and such as He has chosen to be in His own proper character and divinity?  Therefore, He took upon Himself the form of man; and under the likeness of our race He enclosed His power, so that He could be seen and carefully regarded, might speak and teach, and without encroaching on the sovereignty and government of the King Supreme, might carry out all those objects for the accomplishment of which He had come into the world.

“What, then,” says my opponent, “could not the Supreme Ruler have brought about those things which He had ordained to be done in the world, without feigning Himself a man?”

If it were necessary to do as you say, He perhaps would have done so—because it was not necessary, He acted otherwise.  The reasons why He chose to do it in this way, and did not choose to do it in that, are unknown, being involved in so great obscurity, and comprehensible by scarcely any.  You might perhaps have understood if you were not already prepared not to understand them and were not boldly preparing yourself for unbelief before what you sought to know and to hear was explained to you.

Arnobius of Sicca, Against the Pagans, I.60-61

But He's Just a Man

The “historical Jesus” has been sought after for many years.  Whether John Dominic Crossan, Elaine Pagels, Bart Ehrman, Reza Aslan, or Jesus Seminar conferees, critics have dismissed the gospel accounts as a well-meant effort to colorfully promote what was a celebrity rabbi life who met an untimely death.  Why anyone would think the gospel accounts are mythical, inflated, or otherwise altered beyond credibility, is beyond me.  The skeptics argue something like the pagans of Arnobius’ day:

“You worship,” says my opponent, “one who was born a mere human being.”*

Those pagans might have had an excuse for such a comment, not having a copy of the Scriptures readily available.  The so-called Bible scholars I mention at the opening are not ignorant of the facts.  They have read the primary documents and have willfully ignored the obvious statements from the gospel accounts themselves.  Each gospel writer gives internal evidence for his planned purpose in writing.

Luke and John give clear reasons for their accounts.  The careful doctor recounts the history in two parts, introducing the accounts as thoroughly investigated beyond contestation, while the aged apostle plainly states the thesis near the end of his work.

Luke 1:1-4	Acts 1:1-3	John 20:30-31
Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.	In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen.  He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.	Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

The other two writers are not quite as direct in their purposes, however linguistic clues abound, beginning with their openings.  First, Matthew’s opening:

The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.  (Matthew 1:1)

With this summary statement, Matthew seeks to place his account in a direct line with promises found in the Abrahamic and Davidic covenants.  In order to solidify this intent, he establishes the requisite bloodline through a genealogy (Mt 1:2-17), prophetic fulfillment of the birth and surrounding events (Mt 1:18-23), and finally, the anointing of the Holy Spirit by which God places His seal on Jesus (Mt 3:1-17).  These give a proper foundation for the remainder of the book which establishes Jesus’ person, ministry, redemptive work on the cross, and final commission to His apostles.

Mark’s thesis statement also comes at the very beginning.

The beginning of the gospel of Jesus Christ, the Son of God.  (Mark 1:1)

At first reading, one might see this merely as an introductory statement, however a close examination shows that the writer emphasizes the gospel as pivotal throughout.  Note the uses in relation to Jesus.

Beginning of His ministry

Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”  (Mr 1:14-15)

  

Mid-ministry

For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.  (Mr 8:35)

  

Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.”  (Mr 10:29-30)

  

End of ministry teaching on the Eschaton

And the gospel must first be proclaimed to all nations.  (Mr 13:10)

  

Anointing before crucifixion

And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.  (Mr 14:9)

  

Final commission

And he said to them, “Go into all the world and proclaim the gospel to the whole creation.”  (Mr 16:15)

In the above examples, the gospel writers were careful to craft their accounts accurately in order to undergird the unwritten, eyewitness accounts and faithfully acknowledge the prophecies pointing to His birth, life, and death.  The idea that there might be a concoction of ideas to consider a man being himself deity and his works as from self-originating divinity is absurd.  Not even the pagans would go this far.

Arnobius addressed the pagan objection of Jesus’ person this way:

Even if that [mere humanity] were true, as has been already said in former passages, yet, in consideration of the many liberal gifts which He has bestowed on us, He ought to be called and be addressed as God.  But since He is God in reality and without any shadow of doubt, do you think that we will deny that He is worshiped by us with all the fervor we are capable of, and assumed as the guardian of our body?

The apologist did not reason that Jesus was less than God, as will be seen below, but wished to address the objection according to their understanding.  Many in the pantheon of gods, had been mere humans but were accorded a divine status after death based on prior works.  Instead he reasoned that the works of Christ were of such a nature, that to deny a status of divinity in relation to the false gods would be a travesty.  And since He is indeed God, how much more worship is deemed appropriate.

After deflecting objections to both His method of execution and person as being base and unworthy of divine consideration, Arnobius anticipated a fit of incredulity from his opponents.

“Is that Christ of yours a god, then?” some raving, wrathful, and excited man will say.

Lest the reader think that the retort is actually an acknowledgement of the Lord’s stature, this is more along the line of: “Do you actually think He’s good enough to qualify?”  The pagans had regard for their gods, and regardless of which they worshiped, qualification to that august group needed to be properly vetted.  How could someone who died the death of a traitorous criminal qualify, regardless of the goodness of his deeds?  That would be unthinkable.

Arnobius’ response?  He is greater than their gods to the greatest degree.

We will reply: God and God of the inner powers; and—what may still further torture unbelievers with the most bitter pains—He was sent to us by the King Supreme for the greatest of purposes.  My opponent, becoming more mad and more frantic, will perhaps ask whether the matter can be proved, as we allege.  There is no greater proof than the credibility of the acts done by Him, than the unusual quality of the miracles† He exhibited, than the conquest and the dissolution of all those deadly ordinances which peoples and tribes saw executed in the light of day, with no objecting voice; and even they whose ancient laws or whose country’s laws He shows to be full of vanity and of the most senseless superstition dare not allege these things to be false.

Not only is Christ very God of what is seen, but also of all that is unseen, working in the hidden places, where no man can fathom or understand, for the greatest purposes.  Being very God, He was sent into this world by the Almighty One, proving Himself: first, through mighty deeds which were not performed in secret but in the light of day, so that none could object; and second, by His teaching against which none could contend.

We see that the questions surrounding Jesus’ origin, life, and teaching are no different in 1700 years.  In order to undermine the force of sin, righteousness, and judgment, mankind seeks to undermine the clear reading of Scripture and mold it according to their own ideas of truth.  The best response is to affirm what our Lord said and did for a fallen, sinful world, with hopes that the opposition might respond of Jesus, “No one ever spoke like this man!” (Jn 7:46) and believe.


*  All quotes from Arnobius are taken from Against the Pagans, I.42.
†  Translated as “virtues” in the Ante-Nicene Fathers, the word virtutes is used in Scripture for miracles and is comparable to “by virtue of.”

He Came in Humility to Suffer—to Reign

We affirm that, as there are two conditions demonstrated by the prophets to belong to Christ, so these foretold the same number of advents; one, and that the first, was to be in lowliness, when He had to be led as a sheep to be slain as a victim, and to be as a lamb dumb before the shearer, not opening His mouth, and not fair to look upon.  For, says (the prophet), we have announced concerning Him: “He is like a tender plant, like a root out of a thirsty ground; He hath no form nor comeliness; and we beheld Him, and He was without beauty: His form was disfigured;” “marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;” “placed by the Father as a stone of stumbling and a rock of offense;” “made by Him a little lower than the angels;” declaring Himself to be “a worm and not a man, a reproach of men, and despised of the people.”  Now these signs of degradation quite suit His first coming, just as the tokens of His majesty do His second advent, when He shall no longer remain “a stone of stumbling and a rock of offense,” but after His rejection become “the chief corner-stone,” accepted and elevated to the top place of the temple, even His church, being that very stone in Daniel, cut out of the mountain, which was to smite and crush the image of the secular kingdom.

Of this advent the same prophet says: “Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days; and they brought Him before Him, and there was given Him dominion and glory, and a kingdom, that all people, nations, and languages should serve Him.  His dominion is an everlasting dominion, which shall not pass away; and His kingdom that which shall not be destroyed.”  Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men.  “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever.  Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”  For the Father, after making Him a little lower than the angels, “will crown Him with glory and honor, and put all things under His feet.”  “Then shall they look on Him whom they have pierced, and they shall mourn for Him, tribe after tribe;” because, no doubt, they once refused to acknowledge Him in the lowliness of His human condition.  He is even a man, says Jeremiah, and who shall recognize Him.

Tertullian, Against Marcion 3.7

Nothing Is So Worthy of God as Man's Salvation

For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.  (Col 1:19-20)

God would have been unable to hold any intercourse with men, if He had not taken on Himself the emotions and affections of man, by means of which He could temper the strength of His majesty, which would no doubt have been incapable of endurance to the moderate capacity of man, by such a humiliation as was indeed degrading to Himself, but necessary for man, and such as on this very account became worthy of God, because nothing is so worthy of God as the salvation of man.… [Christ] means that the Father is invisible, in whose authority and in whose name was He God who appeared as the Son of God.  But with us Christ is received in the person of Christ, because even in this manner is He our God.  Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers; whereas those qualities which you censure as unworthy must be supposed to be in the Son, who has been seen, and heard, and encountered, the Witness and Servant of the Father, uniting in Himself man and God, God in mighty deeds, in weak ones man, in order that He may give to man as much as He takes from God.

Tertullian, Against Marcion, 2.27

Great Person, Great Image

He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.  (Hebrews 1:3)

And for this reason also Paul calls Him “the brightness of glory,” that we may learn that as the light from the lamp is of the nature of that which sheds the brightness, and is united with it (for as soon as the lamp appears the light that comes from it shines out simultaneously), so in this place the apostle would have us consider both that the Son is of the Father, and that the Father is never without the Son, for it is impossible that glory should be without radiance, as it is impossible that the lamp should be without brightness.  But it is clear that as His being brightness is a testimony to His being in relation with the glory (for if the glory did not exist, the brightness shed from it would not exist), so, to say that the brightness “once was not” is a declaration that the glory also was not, when the brightness was not, for it is impossible that the glory should be without the brightness.

As therefore it is not possible to say in the case of the brightness, “If it was, it did not come into being, and if it came into being it was not,” so it is in vain to say this of the Son, seeing that the Son is the brightness.  Let those also who speak of “less” and “greater,” in the case of the Father and the Son, learn from Paul not to measure things immeasurable.  For the apostle says that the Son is the express image of the Person of the Father.  It is clear then that however great the Person of the Father is, so great also is the express image of that Person, for it is not possible that the express image should be less than the Person contemplated in it.

And this the great John also teaches when he says, “In the beginning was the Word, and the Word was with God.”  For in saying that he was “in the beginning” and not “after the beginning,” he showed that the beginning was never without the Word; and in declaring that “the Word was with God,” he signified the absence of defect in the Son in relation to the Father, for the Word is contemplated as a whole together with the whole being of God.  For if the Word were deficient in His own greatness so as not to be capable of relation with the whole being of God, we are compelled to suppose that that part of God which extends beyond the Word is without the Word.  But in fact the whole magnitude of the Word is contemplated together with the whole magnitude of God: and consequently in statements concerning the Divine nature, it is not admissible to speak of “greater” and “less.”

Gregory of Nyssa, On the Faith

Destroying Death and the Devil

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.  (He 2:14-15)

The Father is Father, and is Unoriginate, for He is of no one; the Son is Son, and is not unoriginate, for He is of the Father.  But if you take the word Origin in a temporal sense, He too is Unoriginate, for He is the Maker of Time, and is not subject to Time.  The Holy Ghost is truly Spirit, coming forth from the Father indeed, but not after the manner of the Son, for it is not by Generation but by Procession (since I must coin a word for the sake of clearness).  For neither did the Father cease to be Unbegotten because of His begetting something, nor the Son to be begotten because He is of the Unbegotten (how could that be?), nor is the Spirit changed into Father or Son because He proceeds, or because He is God—though the ungodly do not believe it.…  There is then One God in Three, and These Three are One, as we have said.

Since then these things are so, or rather since This is so; and His Adoration ought not to be rendered only by Beings above, but there ought to be also worshipers on earth, that all things may be filled with the glory of God (for as much as they are filled with God Himself); therefore man was created and honored with the hand and Image of God.  But to despise man, when by the envy of the Devil and the bitter taste of sin he was pitiably severed from God his Maker—this was not in the Nature of God.  What then was done, and what is the great Mystery that concerns us?  An innovation is made upon nature, and God is made Man.  He that rides upon the Heaven of Heavens in the East of His own glory and Majesty, is glorified in the West of our meanness and lowliness.  And the Son of God deigns to become and to be called Son of Man—not changing what He was (for It is unchangeable), but assuming what He was not (for He is full of love to man), that the Incomprehensible might be comprehended, conversing with us through the mediation of the Flesh as through a veil, since it was not possible for that nature which is subject to birth and decay to endure His unveiled Godhead.  Therefore the Unmingled is mingled; and not only is God mingled with birth and Spirit with flesh, and the Eternal with time, and the Uncircumscribed with measure, but also Generation with Virginity and dishonor with Him who is higher than all honor—He who is impassible with Suffering, and the Immortal with the corruptible.  For since that Deceiver thought that he was unconquerable in his malice, after he had cheated us with the hope of becoming gods, he was himself cheated by God’s assumption of our nature, so that in attacking Adam as he thought, he should really meet with God.  And thus the new Adam should save the old, and the condemnation of the flesh should be abolished, death being slain by flesh.

Gregory Nazianzen, On the Holy Lights, 39.12-13

Jesus Makes Access Possible

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.  (Heb 10:19-22)

Israel’s worship was centered in God’s presence and therefore God’s holiness.  This holy presence attracted the people of God because it was the source of their salvation, but it also repelled them because they knew how dangerous God’s holy presence was for those who were not worthy to enter it.  Moses understood the consequences: no one could look upon God without the risk of death.…

The presence in the world of the Word made flesh (John 1) marks the redemption of the world.  With the incarnation, worship is no longer the people of God gathered in expectation and hope for the salvation soon to be revealed.  Rather, worship is the celebration of the presence of salvation that has broken through in Jesus Christ and now permanently resides in the world.  Salvation has come now—it is here today.  The entire creation receives now the benefits of the new, greater, Second Adam who has come to re-create, renew, and redeem.

Arthur Just, Heaven on Earth, 17-18

O Lord, How Shall I Meet Thee

Someone on the internet made a comment about how he had been considering the love surrounding Christ’s incarnation. Another person replied with a link to this hymn pointing out verse four, which considered the same thought.  This is a wonderful hymn.  Take some time and consider the God who did such great things for you.

If a person desired, minor editing could be applied to update language for modern use, but a case could be made for leaving it as is.  Now if only Chris Tomlin, Matt Redmond, etc. could deliver the same depth and breadth of content in their lyrics.

1. O Lord, how shall I meet Thee, How welcome Thee aright? Thy people long to greet Thee, My Hope, my heart's Delight! O kindle, Lord, most holy, Thy lamp within my breast To do in spirit lowly All that may please Thee best.	6. Ye need not toil nor languish Nor ponder day and night How in the midst of anguish Ye draw Him by your might. He comes, He comes all willing, Moved by His love alone, Your woes and troubles stilling; For all to Him are known.
2. Thy Zion strews before Thee Green boughs and fairest palms, And I, too, will adore Thee With joyous songs and psalms. My heart shall bloom forever For Thee with praises new And from Thy name shall never Withhold the honor due.	7. Sin’s debt, that fearful burden, Let not your souls distress; Your guilt the Lord will pardon And cover by His grace. He comes, for men procuring The peace of sin forgiven, For all God’s sons securing Their heritage in heaven.
3. I lay in fetters, groaning, Thou com’st to set me free; I stood, my shame bemoaning, Thou com’st to honor me; A glory Thou dost give me, A treasure safe on high, That will not fail or leave me As earthly riches fly.	8. What though the foes be raging, Heed not their craft and spite; Your Lord, the battle waging, Will scatter all their might. He comes, a King most glorious, And all His earthly foes In vain His course victorious Endeavor to oppose.
4. Love caused Thy incarnation, Love brought Thee down to me; Thy thirst for my salvation Procured my liberty. O love beyond all telling, That led Thee to embrace, In love all love excelling, Our lost and fallen race!	9. He comes to judge the nations, A terror to His foes, A Light of consolations And blessed Hope to those Who love the Lord’s appearing. O glorious Sun, now come, Send forth Thy beams so cheering, And guide us safely home.
5. Rejoice, then, ye sad-hearted, Who sit in deepest gloom, Who mourn o'er joys departed And tremble at your doom. Despair not, He is near you, Yea, standing at the door, Who best can help and cheer you And bids you weep no more.	Text: Matt. 21:1-9 Author: Paul Gerhardt, 1653 Composer: Melchior Teschner, 1613

Perfect Sacrifices Require a Perfect Lamb and Priest: God Provided Both

On this mountain the Lord of hosts will make for all peoples
    a feast of rich food, a feast of well-aged wine,
    of rich food full of marrow, of aged wine well refined.

And he will swallow up on this mountain
    the covering that is cast over all peoples,
    the veil that is spread over all nations.

He will swallow up death forever;
and the Lord God will wipe away tears from all faces,
    and the reproach of his people he will take away from all the earth,
    for the Lord has spoken.

It will be said on that day,
    “Behold, this is our God; we have waited for him, that he might save us.
    This is the Lord; we have waited for him;
    let us be glad and rejoice in his salvation.”  (Isa 25:6-9)

This was the reason he likened not Christ the Lord to Melchizedek, but Melchizedek to Christ the Lord: one was a type of the other, and the other the realization of the type. [Heb 6:19-20]  In respect of the priesthood, of course, Melchizedek did not imitate Christ the Lord; rather, Christ the Lord is a priest forever according to the order of Melchizedek.  Being a priest belongs to human being, whereas accepting offerings belongs to God.  Yet by becoming incarnate, the only-begotten son of God also became our high priest according to the order of Melchizedek, not by aggregating to himself the position but by concealing the divine status and accepting the lowly condition for the sake of our salvation.  This is why he was called lamb, sin, curse, way, door, and many other names like that.

Theodoret of Cyrus, “The Epistle to the Hebrews”

Jesus Endured the Suffering of Death for All

But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.  (Heb 2:9)

Of course, he endured the suffering for all: everything in possession of created nature needed this healing.  He said as much, in fact.  Only the divine nature is without need (he is saying); all other things needed the remedy of the Incarnation.  By becoming man God the Word destroyed the power of death.  In destroying it he promised us the resurrection, to resurrection he linked incorruptibility and immortality, and visible things also will share in incorruptibility.… The angels live a life of satisfaction to see the salvation of men.  If they rejoice at one sinner, much more will they be filled with satisfaction to see so many myriads regaled with salvation.  So it was for all that he endured the saving passion.

Theodoret of Cyrus, "The Letter to the Hebrews"

The Incorruptible One Took on Flesh to Defeat Sin

[To the temple] were the prophets sent by God through the Holy Spirit; and they instructed the people and turned them to the God of their fathers, the Almighty.  And they became heralds of the revelation of our Lord Jesus Christ the Son of God, declaring that from the posterity of David His flesh should blossom forth; that after the flesh He might be the son of David, who was the son of Abraham by a long succession; but according to the spirit Son of God, pre-existing with the Father, begotten before all the creation of the world, and at the end of the times appearing to all the world as man, the Word of God gathering up in Himself all things that are in heaven and that are on earth.*

So then He united man with God, and established a community of union between God and man; since we could not in any other way participate in incorruption, save by His coming among us.  For so long as incorruption was invisible and unrevealed, it helped us not at all: therefore it became visible, that in all respects we might participate in the reception of incorruption.  And, because in the original formation of Adam all of us were tied and bound up with death through his disobedience, it was right that through the obedience of Him who was made man for us we should be released from death: and because death reigned over the flesh, it was right that through the flesh it should lose its force and let man go free from its oppression.  So the Word was made flesh,† that, through that very flesh which sin had ruled and dominated, it should lose its force and be no longer in us.  And therefore our Lord took that same original formation as entry into flesh, so that He might draw near and contend on behalf of the fathers, and conquer by Adam that which by Adam had stricken us down.

Irenaeus of Lyon, The Proof of the Apostolic Preaching, 30-31

*  Ephesians 1:10
†  John 1:14

He Came in Perfect Gentleness to Conquer the Greatest Foe

After [Jesus’] circumcision, [Mary] next waits for the time of her purification.  And when the days were fulfilled—and the fortieth was the full time—God the Word, who sits by the Father's side, is carried up to Jerusalem, and brought into the Father's presence in human nature like unto us, and by the shadow of the law is numbered among the firstborn.  For even before the incarnation the firstborn were holy, and consecrated to God, being sacrificed to him according to the law.  O, how great and wonderful is the plan of salvation!  “O the depth of the riches both of the wisdom and knowledge of God!”*  He who is in the bosom of the Father, the Son who shares his throne, and is co-eternal with him: by whom all things are divinely brought into existence, submitted nevertheless to the measure of human nature, and even offered a sacrifice to his own Father, although adored by all, and glorified with him.  And what did he offer?  As the firstborn and a male a pair of turtles, or two young doves, according to what the law prescribed.  But what does the turtle signify?  And what too the other, the dove?  Come, then, and let us examine this.  The one, then, is the most noisy of the birds of the field, but the other is a mild and gentle creature.  And such did the Savior of all become towards us, showing the most perfect gentleness, and like a turtle moreover soothing the world, and filling his own vineyard, even us who believe in him, with the sweet sound of his voice.  For it is written in the Song of Songs, “The voice of the turtle has been heard in our land.”†  For Christ has spoken to us the divine message of the Gospel, which is for the salvation of the whole world.

Cyril of Alexandria, Commentary on Luke, Sermon 3, (2:21-24)

*  Romans 11:33
†  Song of Solomon 2:12

Fully God, Fully Man, Fully Savior

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.  (Heb 2:14-15)

The power of God was displayed in Him, from the works which He performed; the frailty of the man, from the passion which He endured: on what account He undertook it I will mention a little later.  In the meantime, we learn from the predictions of the prophets that He was both God and man—composed of both natures.  Isaiah testifies that He was God in these words: “Egypt is wearied, and the merchandise of Ethiopia, and the Sabaeans, men of stature, shall come over unto you, and shall be your servants: and they shall walk behind you; in chains they shall fall down to you, and shall make supplication to you, Since God is in you, and there is no other God besides you.  For you are God, and we knew you not, the God of Israel, the Savior.  They shall all be confounded and ashamed who oppose you, and shall fall into confusion.”  In like manner the prophet Jeremiah thus speaks: “This is our God, and there shall none other be compared unto Him.  He has found out all the way of knowledge, and has given it unto Jacob His servant, and to Israel His beloved.  Afterward He was seen upon earth, and dwelt among men.”

David also, in the forty-fourth Psalm: “Your throne, O God, is for ever and ever; a scepter of righteousness is the scepter of your kingdom.  You have loved righteousness, and hated wickedness; therefore God, your God, has anointed you with the oil of gladness.”  By which word he also shows His name, since (as I have shown above) He was called Christ from His anointing.  Then, that He was also man, Jeremiah teaches, saying: “And He is a man, and who has known Him?”  Also Isaiah: “And God shall send to them a man, who shall save them, shall save them by judging.”  But Moses also, in Numbers, thus speaks: “There shall arise a star out of Jacob, and a man shall spring forth from Israel.”

Lactantius, Divine Institutes 4.13.1-2

God Became Man to Procure Our Salvation, Not the Other Way Around

After making purification for sins, he sat down at the right hand of the Majesty on high.  (Heb 1:3)

Having thus discoursed about the divine nature, he moves to human matters to bring out the mystery of the divine plan….  He is the Son of the Father, who is one with the begetter, the creator and governor of all things, who reveals in himself the Father, and who by becoming man procured our salvation.  Though most high he humbled himself, and though God, he became man.  It was not that being humble he exalted himself, or being man he was made God.  Rather on the one hand, as God he was always Lord of all, and on the other, as man he took to himself glory he had as God.  He actually said as much in the sacred Gospels, “Father, glorify me in your own presence with the glory that I had with you before the world existed.”*  He asked not to receive what he did not have, but for what he had to be revealed.

Theodoret of Cyrus, “The Epistle to the Hebrews”

*  John 17:5

Christ Is Born, Glorify Him

Christ is born, glorify him.  Christ from heaven, go out to meet him.  Christ on earth: be exalted.  Sing unto the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice, and let the earth be glad, for him who is of heaven and then of earth.  Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope.… Who does not worship him that is from the beginning?  Who does not glorify him that is the last?

Again the darkness is past.  Again light is made.  Again Egypt is punished with darkness.  Again Israel is enlightened by a pillar.  The people that sat in the darkness of ignorance, let it see the great light of full knowledge.  Old things are passed away, behold all things are become new.  The letter gives way, the Spirit comes to the front.  The shadows flee away, the truth comes in upon them.  Melchizedek is concluded.  He that was without mother becomes without father (without mother of his former state, without father of his second).  The laws of nature are upset; the world above must be filled.  Christ commands it, let us not set ourselves against Him.  O clap your hands together all people, because unto us a child is born, and a son given unto us, whose government is upon his shoulder (for with the cross it is raised up), and his name is called the angel of the great counsel of the Father.*  Let John cry, “Prepare the way of the Lord:” I too will cry the power of this day.  He who is not carnal is incarnate; the son of God becomes the son of man, Jesus Christ the same yesterday, and today, and forever.†  Let the Jews be offended, let the Greeks deride.‡  Let heretics talk till their tongues ache.  Then shall they believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as judge.

Gregory Nazianzen, On the Theophany, or Birthday of Christ, Oration XXXVIII.1-2

*  Isaiah 5:6
†  Hebrews 13:8
‡  1 Corinthians 1:23

From Heaven Above to Earth I Come

And the angel said to them, “Fear not, for behold, I bring you good news of a great joy that will be for all the people.  For unto you is born this day in the city of David a Savior, who is Christ the Lord.  And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.”  And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!”  (Luke 2:10-14)

“From heaven above to earth I come
To bear good news to every home;
Glad tidings of great joy I bring,
Whereof I now will say and sing:

“To you this night is born a child
Of Mary, chosen virgin mild;
This little child, of lowly birth,
Shall be the joy of all the earth.

“This is the Christ, our God and Lord,
Who in all need shall aid afford;
He will Himself your Savior be
From all your sins to set you free.

“He will on you the gifts bestow
Prepared by God for all below,
That in His kingdom, bright and fair,
You may with us His glory share.

“These are the tokens ye shall mark:
The swaddling-clothes and manger dark;
There ye shall find the Infant laid
By whom the heavens and earth were made.”

Now let us all with gladsome cheer
Go with the shepherds and draw near
To see the precious gift of God,
Who hath His own dear Son bestowed.

Give heed, my heart, lift up thine eyes!
What is it in yon manger lies?
Who is this child, so young and fair?
The blessed Christ-child lieth there.

Welcome to earth, Thou noble Guest,
Through whom the sinful world is blest!
Thou com’st to share my misery;
What thanks shall I return to Thee?

Ah, Lord, who hast created all,
How weak art Thou, how poor and small,
That Thou dost choose Thine infant bed
Where humble cattle lately fed!

Were earth a thousand times as fair,
Beset with gold and jewels rare,
It yet were far too poor to be
A narrow cradle, Lord, for Thee.

For velvets soft and silken stuff
Thou hast but hay and straw so rough,
Whereon Thou, King, so rich and great,
As 'twere Thy heaven, art throned in state.

And thus, dear Lord, it pleaseth Thee
To make this truth quite plain to me,
That all the world's wealth, honor, might,
Are naught and worthless in Thy sight.

Ah, dearest Jesus, holy Child,
Make Thee a bed, soft, undefiled,
Within my heart, that it may be
A quiet chamber kept for Thee.

My heart for very joy doth leap,
My lips no more can silence keep;
I, too, must sing with joyful tongue
That sweetest ancient cradle-song:

Glory to God in highest heav’n,
Who unto us His Son hath giv’n!
While angels sing with pious mirth
A glad new year to all the earth.*

Words: Martin Luther
Translated: Catherine Winkworth, alt.

*  Historical note: In Saxony, where Martin Luther lived, the new year began on Christmas day.