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You can turn in your Bibles to 
Luke chapter 2. Luke chapter 2, this morning 
Pastor Butler preached on the incarnation from John 1. So tonight we'll get a little 
more incarnation from Luke chapter 2. If in John's Gospel, in his 
prologue there, he gives a concise theological presentation of the 
incarnation of the Word made flesh, well, in Luke chapter 
2, through the lens of Luke's Gospel here, we have an opening 
up of the historical data concerning the Word made flesh, an opening 
up and an expansion upon the historical events surrounding 
the incarnation of our Lord Jesus Christ. So we'll read Luke chapter 
2 verse 1 to verse 14, then we'll pray and have a look at the Word 
of God as we find it here. So Luke chapter 2 beginning in 
verse 1. And it came to pass in those 
days that a decree went out from Caesar Augustus that all the 
world should be registered. This census first took place 
while Quirinius was governing Syria. So all went to be registered, 
everyone to his own city. Joseph also went up from Galilee 
out of the city of Nazareth into Judea to the city of David which 
is called Bethlehem Because he was of the house and lineage 
of David to be registered with Mary his betrothed wife who was 
with child so it was that while they were there the days were 
completed for her to be delivered and she brought forth her firstborn 
son and and wrapped him in swaddling cloths, and laid him in a manger, 
because there was no room for them in the inn. Now there were 
in the same country shepherds living out in the fields, keeping 
watch over their flock by night. And behold, an angel of the Lord 
stood before them, and the glory of the Lord shone around them, 
and they were greatly afraid. Then the angel said to them, 
Do not be afraid, For behold, I bring you good tidings of great 
joy, which will be to all people. For there is born to you this 
day in the city of David a Savior, who is Christ the Lord. And this 
will be the sign to you. You will find a babe wrapped 
in swaddling cloths, 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, 
goodwill toward men. Amen. Well, let us again pray. 
Heavenly Father, we thank you for this time now to engage in 
this act of worship, the preaching of your holy word. We do pray 
that you would help us now, Lord God, to have hearts that are 
attended unto the preaching of your word, that we would listen, 
that we would hear what the Spirit has to say to his church. We pray, Lord God, that you would 
help the preacher to open up the word with divine aid, giving 
him what he requires to proclaim the riches and the excellencies 
of Jesus Christ. We pray for those gathered here 
tonight, Lord God, that you would come with spirit and much assurance, 
making known those riches and excellencies of Christ to them. 
That those here who are your saints, your people, your Christians 
gathered here tonight, that you would encourage them, that you 
would instruct them by your word, Lord God. And we ask as well, 
Lord God, for those who entered in these two doors outside of 
Christ, in unbelief, that you would come with spirit and word 
and cause them to rejoice in the King of Kings and in the 
Lord of Lords. We pray that this exercise of 
worship would be done unto the praise of your Most High Name. 
And it's in Christ's name that we pray. Amen. Well, here in 
Luke chapter 2, we have Luke's giving of the birth narrative. And we have this coming to us 
in the flavor of history. It's presented to us in such 
a way where it is clear, where it is open, where it is a simple 
presentation of the sure truth that the Word became flesh and 
dwelt among us. We're going to have a look at 
verses 1 to 14. And while we do so, you can pray 
that the preacher hasn't bitten off more than he can chew with 
14 verses of scripture. But hopefully we can work our 
way through this passage under four headings. First, the fact 
of the incarnation. The fact of the incarnation. 
Secondly, the humility of the incarnation. Thirdly, the message 
of the incarnation. And then finally and fourthly, 
the hymn of the incarnation. Remember from this morning what 
the incarnation is. Very simply, John gave that to 
us, or Pastor Butler preached from what John presents to us 
with regards to the incarnation. Now, the word incarnation simply 
means a coming into. In the case of Jesus Christ, 
a coming into the world. The theology that we have, the 
biblical truth that we have, is what our brother preached, 
the Word became flesh and dwelt among us. That Word that was 
in the beginning, that Word that was with God, and that Word that 
was God became flesh and dwelt among us. And as John says, we 
beheld His glory as of the only begotten of the Father, full 
of grace and truth. So the Incarnation is that coming 
into the world of the Word of God. And we have, first off, 
under the fact of the Incarnation, As we look at these passages 
of Scripture, we want to look first at its straightforward 
presentation. Its straightforward presentation. 
The author Luke clearly and simply writes the narrative concerning 
the events surrounding the birth of Jesus Christ. You see, the 
tenor of Luke's presentation comes to us and it is a simple 
telling of history. In other religious systems and 
in other philosophical systems out there in the world, we have 
things coming to us in vagaries, in ambiguities, in ethereal speech, 
in weird birdsong language. But in the Holy Scriptures, we 
have truth. We have verity presented to us. and it is clear, it is simple, 
and it is simple not in the sense of being unintelligent, it's 
simple not in the sense of being not detailed, but it is simple 
in the sense that it is a clear and easy to understand telling 
of the history as it concerns our Lord Jesus Christ. And we 
ought to glory in this fact as Christians that our covenant 
documents come to us with that flavor of simplicity, of perspicuity, 
of clarity. They come to us not in the flavor 
of once upon a time. You see the God haters and those 
who oppose Christianity like to mock those who follow the 
Bible. They like to mock Christians 
and say we follow after fairy tales. We follow after these 
nice little fictions that are presented to us by authors who 
are not inspired by the Lord God Almighty. But the scriptures 
come to us and they don't come to us in that flavor of once 
upon a time. You see, when we read through 
the gospel of Luke, when we read through the scriptures in their 
narrative content, we should have Luke 1, 1 to 4 in the back 
of our minds. Turn there with me because it's 
just a little bit back to the left in your Bible. Luke 1, 1-4, 
when we consider this birth narrative of Jesus Christ, and we see Luke 
opening up the history of Christ's incarnation, we have this truth 
of Luke 1, 1-4 in the background. Inasmuch as many have taken in 
hand to set in order a narrative of those things which have been 
fulfilled among us, just as those who from the beginning were eyewitnesses 
and ministers of the Word, delivered them to us, it seemed good to 
me also, having had perfect understanding of all things, from the very 
first, to write to you an orderly account, most excellent Theophilus, 
that you may know the certainty of those things in which you 
were instructed." You see, we as Christians come with great 
confidence to the Scriptures. We come with confidence because 
the Scriptures are God-breathed and are therefore trustworthy 
in all that they affirm. And we have the kindness of God 
through the inspired authors telling us that we have these 
things, these attributes of Holy Scripture. These things have 
been fulfilled among us. Eyewitnesses and ministers of 
the Word delivered them to us. Luke had perfect understanding 
of all things. He's writing an orderly account 
so that we may know the certainty of those things with which you 
were instructed. Our Bibles come to us, and in 
this case of what we're talking about tonight, the Incarnation 
account of the Lord Jesus Christ comes to us, and it is not in 
once-upon-a-time language, but it comes to us with a simple 
God-breathed setting forth of history. You see, if you want 
to be a Jedi, Your religious documents come to you with the 
ambiguity of a long time ago in a galaxy far, far away. If 
you want to be an adherent to a multitude of religions out 
there in the world, their covenant documents, not their covenant 
documents, but their religious documents, come to man ready 
in his sin, and they carry him off with dead letters, with vague 
bird songs, and with that weird and ethereal speech that come 
with those things that are not Christian. But you see, we come 
to the covenant documents of the triune God, and here we have 
the living and the true word. And the Bible comes to us, and 
in its heavenliness of its matter, in the majesty of its style, 
in the efficacy of its doctrine, in the consent of all its parts, 
and with the doxological scope of its whole, it comes to us 
with the strength of simply setting forth things that took place 
in history. And here we come to Luke and 
we have the straightforward presentation of the birth of our Lord Jesus 
Christ. Peter puts it this way in his 
second epistle. We did not, for we did not follow 
cunningly devised fables when we made known to you the power 
and the coming of our Lord Jesus Christ, but were eyewitnesses 
of his majesty. Beautiful statement. We did not 
follow cunningly devised fables, but rather verity, truth, and 
accurate history. So, we have its straightforward 
presentation. We have its open disclosure. 
What do we mean by that? Well, look at what Luke writes 
here. Luke, in openly disclosing the incarnation, Luke is writing 
accurate history so he is not afraid to disclose details concerning 
the birth. of Jesus Christ. Notice he speaks 
with respect to political rulers, and it came to pass in those 
days that a decree went out from Caesar Augustus that all the 
world should be registered. This census first took place 
while Quirinius was governing Syria. Luke's not afraid to insert, 
to include verifiable facts with regards to the birth of Jesus 
Christ. It's not once upon a time. It's 
it came to pass in those days What days the days previously 
spoken written about in chapter 1 and then he includes political 
rulers in this case Caesar Augustus and Quirinius he is open and 
disclosing political events the whole world should be registered 
all the world and in that case it has immediate respect with 
regards to the the rule of Caesar Augustus and probably Palestine 
specifically, but he includes political events. So all the 
world, or so all went to be registered everyone to his own city, the 
end of verse 3. He includes political rulers, 
political events, Geographical identifiers. Joseph went up from 
Galilee out of the city of Nazareth into Judea to the city of David, 
which is called Bethlehem. Again, since Luke is writing 
accurate history, he's not afraid to include verifiable facts and 
truths with respect to the birth of Jesus Christ. We also have 
names of parents, Joseph and Mary. He doesn't just say there 
was a child born. He says that he includes the 
language, Joseph also went up. And Mary, who was with child, 
he's not afraid to include these as well. He's not afraid to include 
genealogical data. Joseph being of the house and 
lineage of David. So we have its straightforward 
presentation, its open disclosure. We have its prophetic fulfillment. 
You see, when we're reading Luke 2, 1 to 7, we're not simply reading 
and we're not simply looking at a presentation of historical 
fact that is there to be sure, but we're looking at historical 
fact presented as the fulfillment of promise and prophecy. And 
notice what we have here. We have, first off, and it came 
to pass in those days that a decree went out from Caesar Augustus 
that all the world should be registered. Listen to one of 
the old brothers on this. And when I say that, usually 
when we quote old brothers, it's sometimes it's mostly around 
the time of the Protestant Reformation. the fellows in the 16th and 17th 
century, that sort of thing. But this is Cyril of Alexandria, 
a staunch defender of the deity of Jesus Christ, along with Athanasius, 
or not at the same time, but along with Athanasius and many 
in the early church. On the prophetic fulfillment 
and Caesar Augustus, this is what Cyril of Alexandria said 
at the beginning of the 5th century. Christ therefore was born in 
Bethlehem, at the time when Augustus Caesar gave orders that the first 
enrollment should be made. But what necessity was there, 
someone may perhaps say, for the very wise evangelist to make 
special mention of this? Yes, I answer, it was both useful 
and necessary for him to mark the period when our Savior was 
born For it was said by the voice of the patriarch, the head shall 
not depart from Judah, nor a governor from his thighs until he come, 
for whom it is laid up, and he is the expectation of the Gentiles. That we therefore might learn 
that the Israelites had then no king of the tribe of David, 
and that their own native governors had failed, with good reason 
he makes mention of the decrees of Caesar, as now having beneath 
his scepter Judea, as well as the rest of the nations, for 
it was as their ruler that he commanded the census to be made." 
In other words, this Luke 2 account is the fulfillment of Genesis 
49.10. And J.C. Ryle agrees. He says, the wisdom 
of God appears in this simple fact. The scepter was practically 
departing from Judah. Genesis 49.10. The Jews were 
coming under the dominion and taxation of a foreign power. 
Strangers were beginning to rule over them. They had no longer 
a really independent government of their own. The due time had 
come for the promised Messiah to appear. Augustus taxes the 
world, and at once Christ is born. So you see Luke, when he 
includes this data concerning Caesar Augustus, he does it to 
present history. But he does it to present history 
in the flavor of prophetic fulfillment. Also, we have here, under prophetic 
fulfillment, Micah 5, 2 in the background. The language that 
is used here, or the simple setting forth of, in verse 4, where we 
read to the city of David, which is called Bethlehem, again, yes, 
the setting forth of history, but it's to mark this truth, 
that Micah's chapter 5, verse 2 prophecy is coming to bear 
upon the promised people of Christ. We have that promise in Micah 
5, 2. But you, Bethlehem Ephrathah, 
though you are little among the thousands of Judah, yet from 
out of you will come forth one to be ruler in Israel, whose 
goings forth are from old, from everlasting. And so when we have 
here this language to the city of David, which is called Bethlehem, 
because he was of the house and lineage of David, we have that 
reality, that prophetic fulfillment from Micah 5, 2. is coming to 
pass. And also that verse that we just 
read, because he was of the house and lineage of David, that should 
hearken our minds back to that 2 Samuel 7 promise of the Davidic 
covenant. that from David's seed one would 
be brought forth and set upon a throne whose kingdom shall 
not end. The promise of the Davidic king 
that Peter most certainly assigns to the Lord Christ in his Acts 
2 sermon, which we know from the Bible is the Lord Christ, 
that comes to pass as well. And finally, under prophetic 
fulfillment, Mary who was with child, Notice the text says, 
again, with regards to speaking of Joseph, because he was of 
the house and lineage of David, to be registered with Mary, his 
betrothed wife, who was with child. Again, sorry for the repetition, 
but yes, Luke is setting forth historical facts concerning the 
incarnation of Jesus, but this language, Mary who was with child, 
what should that stir up in our minds if we know our Bibles? 
We should go back to Genesis 3.15, shouldn't we? That promise 
of the hero born of woman who will crush the serpent's head. That promise of that seed of 
the woman who would come forth and conquer the devil himself. We should also have our minds 
wander back wholesomely to Isaiah 7.14. The virgin will be with 
child and And his name shall be called Emmanuel and a couple 
chapters later that we read this morning Or that just just this 
evening at the outset of worship Unto us a child is born unto 
us a son is given you see it's not the presentation of fact 
though It is that it is the presentation of fact in order to open up the 
reality that this is promise and prophecy fulfilled moving 
on then notice the humility of the incarnation We had the fact 
of the Incarnation. It is most certainly true. It's 
presented simply. It's opened up for us with full 
disclosure. It comes in that flavor of prophetic 
fulfillment. And now the humility of the Incarnation, 
verses 6 and 7. First off, we have its human 
component. Its human component. Notice in 
verse 6. So it was that while they were 
there, the days were completed for her to be delivered, and 
she brought forth her firstborn son. The incarnation, which remember 
is the Word made flesh, the humility of the incarnation is seen first, 
or the first instance of the humility in the incarnation is 
that God takes on humanity. You see, men are so filled with 
pride that, you know, if I was to say, well, first, under the 
humility of the incarnation, we're going to look at its human 
component. Well, what do you mean? That 
might be introductory material, because what's wrong with being 
a man? What's wrong with being human? You see, we're so filled 
with pride that we think high of ourselves, and we think, most 
certainly, too much of ourselves as men. But you see, the first 
instance of the humility is seen in the fact that God took on 
humanity. You know, when we look at the 
incarnation, we do not find the incarnate deity in the incarnate 
deity, simply God having come into the world. But we have God 
taking on humanity. And in that we have the first 
death of condescending love and grace shown to us. It's human 
component. And in this, in the human component 
of the humility of the incarnation, we need to understand, as Jim 
touched on this morning, that the incarnation of the Lord Jesus 
Christ, deity taking on humanity, is a non-negotiable doctrine 
of our Christian profession. We must see in the incarnation 
that Jesus Christ is the God-man. And in that, He is not half-God, 
half-man. If we profess Christ Jesus as 
half-God, half-man, then we are found in abject heresy. We do not have in the Lord Jesus 
Christ and in the incarnation, we do not have God feigning humanity. In other words, it's not God 
coming into the world and pretending to be a man. That is heresy as 
well. It is not the case that we have 
God putting on a flesh suit. And if that sounds strange, that 
was a heresy in the early church. That God just simply put on a 
suit of flesh, if you will, and tabernacled among men. That as 
well is heresy. What we see in the Bible with 
respect to the incarnation is simply what Jim preached this 
morning, the Word became flesh. And in that it isn't God transforming 
into humanity, but God, Jesus Christ, God the Son, taking on 
humanity. He is the God-Man, fully God, 
and fully man. And this is the common confession 
of Christians. That's what Paul brings out in 
1st Timothy, in 1st Timothy 3, 16. The language there is, by 
common confession, great is the mystery of godliness, God was 
manifested in the flesh. In one of those earliest creedal 
statements of Christianity, God was manifested in the flesh, 
seen by angels, justified in the Spirit, received up in glory. It is the common confession of 
Christians everywhere, a non-negotiable doctrine. Jesus Christ is God. 
He is man. He is fully God and fully man. And this is the inoculation against 
the spirit of antichrist. You know, whenever we bring, 
whenever antichrist comes up, I hope the first thing that jumps 
into your mind isn't Apache helicopters, nuclear war, and some, you know, 
geopolitical ruler from Libya. When Spirit of Antichrist comes 
into your mind, we should be thinking Christology, true and 
proper Christology. Turn with me to 1 John for a 
moment. In 1 John 4, what does this have 
to do with the Incarnation? It has a lot to do with the Incarnation, 
because if in the Incarnation we have God manifested in the 
flesh, Then, with regards to the spirit of Antichrist, if 
we reject that doctrine, then we are Antichrist. And when you 
get there, turn to chapter 4. Notice in 1 John 4 verse 1, Beloved, 
do not believe every spirit, but test the spirits whether 
they are of God, because many false prophets have gone out 
into the world. By this you know the Spirit of 
God, every spirit that confesses that Jesus Christ has come in 
the flesh is of God. And every spirit that does not 
confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of Antichrist, 
which you have heard was coming and is now already in the world. So you see, this doctrine of 
the incarnate word, this doctrine of the incarnate Christ, is an 
inoculation against heretical Christology, the spirit of Antichrist. And this is the hammer that smashes 
the hardened clay of human pride. The incarnation of Jesus Christ. 
It's the hammer that smashes the hardened clay of human pride. What is set before prideful man, 
prideful Christian man, mind you, in the letter to the church 
at Philippi? It is the Lord Christ who is the recipient of the praises 
of angels condescending to our lower shame of a world to take 
on humanity, to be obedient unto God the Father, even unto the 
cross death. You see, Jesus Christ, in His 
condescending incarnation, taking on humanity, is that hammer that 
smashes our pride. Calvin puts it this way, since 
then, the Son of God descended from so great a height, how unreasonable 
that we who are nothing should be lifted up with pride. When 
we're filled with pride, we have a look with eyes of faith upon 
an incarnate Christ, and therein our pride should go away. In 
their doing, in doing that, our pride should depart from us with 
the aid of the Spirit and by the grace of God, its human component. The incarnate deity was not simply 
God having come into the world, but God taking on humanity. And notice its inglorious condition. With regards to the humility 
of the incarnation, it's inglorious condition. What do I mean by 
that? Well, I certainly don't mean that Christ Jesus is inglorious. Christ Jesus is glory of glories, 
most certainly glorious. But the incarnation, Christ coming 
into the world, the incarnation is not marked by this famous 
entering into the world and entering into the world with fame of deity 
and these sorts of things. The incarnate deity was not born 
into and did not carry about in a royal existence. Where do 
we see that in the text? Well, if you can find your way 
back to Luke 2, notice what we have here. After it's human component, 
remember that we read, so it was that while they were there, 
the days were completed for her to be delivered. And she brought 
forth her firstborn son, that human component. Now notice, 
it's in glorious condition. And wrapped him in swaddling 
cloths and laid him in a manger because there was no room for 
them in the inn. You see the inglorious condition 
of the incarnation. Jesus Christ doesn't come into 
this world, the second of the blessed triune God, doesn't come 
into this world, you know, attended to by multitudinous angels, by 
a multitude of angels, by an army of the host of heaven. He 
doesn't come into this world on some sort of chariot of fire 
down to our lower shame with the pomp of a monarch. He comes 
into this world and it is God in a feed trough. wrapped him 
in swaddling cloths and laid him in a manger. The shorter 
catechism in its questions and answers puts it this way. This 
is the shorter catechism on the humility of Christ. Wherein does 
Christ's humiliation consist? It consists in His being born, 
and that in a low condition, made under the law, undergoing 
the miseries of this life, the wrath of God, and the cursed 
death of the cross, and being buried and continuing under the 
power of death for a time. You see, the Lord God, God the 
Son, departs heaven and comes into this lower world, and He 
does so in glorious conditions. He is God manifested in the flesh, 
found in a feed trough. This is some wonderful language 
by J.C. Ryle on the condescension of 
the incarnation. We need to appreciate what he 
says here, because we can, as humans, have a very low view 
of what condescension actually looks like and is. This is J.C. Ryle on this passage in Luke. 
We see here the grace and condescension of Christ. Had he come to save 
mankind with royal majesty, surrounded by his father's angels, it would 
have been an act of undeserved mercy. Had he chosen to dwell 
in a palace with power and great authority, we should have had 
reason enough to wonder. But to become poor as the very 
poorest of mankind and lowly as the very lowliest, this is 
a love that passes knowledge. It is unspeakable and unsearchable. Never let us forget that through 
this humiliation, Jesus has purchased for us a title to glory. Through 
His life of suffering, as well as His death, He has obtained 
eternal redemption for us. All through His life, He was 
poor for our sakes. From the hour of His birth, to 
the hour of His death, and through His poverty, we are made rich." 
2 Corinthians 8-9. You see, what he says here, we 
need to appreciate. Had he chosen to dwell in a palace 
with power and great authority, we should have had reason enough 
to wonder. You see, it would still have 
been an act of immense condescension, and it would still be coming 
into our lower shame had the magistrate of heaven departed 
and dwelt in a mansion on the hills of Jerusalem. But instead, 
we find the height of condescension seen in the fact that God is 
in a feed trough wrapped in swaddling cloths, lying in that manger. It is the height of condescension. Jesus Christ from birth to death 
is seen in that state of inglory, in that state of poverty. The 
prophet Isaiah announced this, didn't he? Man of sorrows and 
acquainted with grief. We sing that song, Man of Sorrows, 
what a name for the Son of God who came. Hopefully when you 
sing that, that rings strong in your mind. Man of Sorrows, 
what a name. for the Son of God who came, 
ruined sinners to reclaim." Hallelujah, what a Savior. Jesus Christ doesn't 
come and dwell on a mansion in Jerusalem, though that would 
have been an act of condescension. He doesn't come with the armies 
of the host of heaven to enter in and to redeem man. That would 
have been an act of amazing condescension. But the second of the blessed 
triune is found wrapped in swaddling cloths, lying in a feed trough, 
where livestock would come and get their water and grain. What 
amazing condescension. That should most certainly shatter 
the hardened clay of human pride. It's condescending depth. The 
humility of the incarnation, we have its human component, 
its inglorious condition. We have its condescending depth. 
Now, we don't have reference to the cross of our Lord Jesus 
Christ in here, do we? We have language of Savior, who 
is Christ the Lord. And with the help of our New 
Testament and Christian minds, we know that what's in view with 
this praise-filled song of the angels, And what's in view with 
the trajectory of Luke's narrative is the cross of our Lord Jesus 
Christ, and that salvation wrought upon Calvary's tree. You see, 
the Christ in a manger, this narrative account, isn't unto 
that as the end of the narrative, or the thrust of his disclosure 
of history, Luke's. As Christ is here in a manger, 
and as later, as an infant, he hangs upon the breast of Mary, 
we have the shadow of Gethsemane and Golgotha looming upon this 
babe, wrapped in swaddling cloths, lying in a manger. Jesus Christ 
comes into the world, sinners to save. And the condescending 
depth of the incarnation is seen, the height of humility is seen, 
in the death of Jesus Christ. The purpose of the incarnation 
is not a babe in a manger, but a bleeding Messiah upon the cross. And so when the minds of the 
sons of men are naturally brought, if I can say naturally, naturally 
brought, to the incarnation of Jesus Christ at this time of 
year, the thoughts and the wholesome dwellings upon Christ are not 
to end at a crying infant in the manger, but they are to end 
at a bloodied and battered savior upon Calvary's tree, who rises 
again victorious three days later, who later ascends to the right 
hand of the majesty on high, where he now ever lives to make 
intercession for his people. The Incarnation, the purpose 
of it, is to arrive at that trajectory of His redeeming work and His 
glorious coronation and ascension to the right hand of the Majesty 
on high. Notice thirdly then, the message 
of the Incarnation. As we do, draw nearer and end, 
the message of the Incarnation, and notice first its unpolished 
recipients. It's unpolished recipients. The 
angelic announcement of the Savior born is not given to dignitaries. It's not given to priests. It's not given to the Sadducees 
and the Pharisees. It's not given to Herod. It's 
not given to Pontius Pilate. But what do we have in our text? 
Verse 8, Now there were in the same country shepherds living 
out in the fields, keeping watch over their flocks by night. And 
behold, an angel of the Lord stood before them, and the glory 
of the Lord shone around them, and they were greatly afraid. We have this first hymn of the 
incarnation. We have this first announcement 
of a Savior born in the city of David delivered to shepherds 
watching their flocks by night. It's unpolished recipients. The 
message comes, and in that tenor of the wisdom of God, that wisdom 
of God, or as Paul speaks concerning it, the foolishness of God is 
wiser than men, and the weakness of God is stronger than men. 
God uses the base things of the world to put to shame those mighty 
and those high things. You see, if we were to start 
our own religion, and nobody do that, but if we were to start 
our own religion, And we were to give you know make some sort 
of an account of the the beginnings of our religion That the things 
that we find in in by the gospel writers by the inspired writers 
We would never do we would never say that the message came to 
to some you know dirty folks living out in the hills tending 
to their sheep we would never we would never speak about the 
the message of The message of the gospel, the way that the 
gospel writers open up things that shed light upon the depravity 
of man and all these sorts of things. The message comes to 
shepherds, not dignitaries, not priests, not the religious elite, 
not the political elite. but rather, and again, it comes 
to shepherds. Christ is revealed, John Calvin 
says, but to a few witnesses, and that too amidst the darkness 
of night. Again, though God had at His 
command many honorable and distinguished witnesses, He passed by them 
and chose shepherds, persons of humble rank and of no account 
among men. Here the reason and wisdom of 
the flesh must prove to be foolishness, And we must acknowledge that 
the foolishness of God excels all the wisdom that exists or 
appears to exist in the world. You see, in that hymn where the 
hymn writer is calling upon the sages to set aside their contemplations, 
the sages would be such as who would write about a message coming 
to dignitaries, to Herod, to Pilate, and that sort of thing. 
But they're to set aside their man's wisdom contemplations and 
behold the foolishness of God, as Paul says, but truly the wisdom 
of God in disclosing gospel riches and excellencies to such as are 
shepherds. tending their flock by night. It's unpolished recipients. It's divine kindness. Secondly, 
under the message of the Incarnation, it's divine kindness. The angelic 
announcement is not fearsome and wrath-filled. You see, the 
message comes to men, and the message comes to men full of 
wickedness and sin. The message comes to men in depravity. The message, no doubt, came to 
those within the covenant community who were regenerate with respect 
to their looking forward to the coming of the Lord Jesus Christ. 
We have examples. just a few verses forward in 
the Gospel of Luke. But remember, this message is 
coming, and it's coming to men, men in their sin, and it doesn't 
come in that flavor of divine wrath, but rather in divine love 
and in divine grace. If you don't believe me, believe 
the text, because this is what we read. They were greatly afraid, 
the shepherds were, the end of verse 9, now verse 10. Then the 
angel said to them, do not be afraid, For behold, I bring you 
good tidings of great joy. The divine kindness, God doesn't 
condescend to squash us wretches, but rather condescends comes 
as a babe wrapped in swaddling cloths, commissions his angelic 
messengers to proclaim good tidings, not fearful tidings, not tidings 
or messages of doom and gloom. Now that isn't to say that the 
Bible does not have wrath and anger, wholesome severity proclaimed 
against those who reject Christ and his gospel, but this announcement 
of the incarnate Christ comes with divine kindness. Do not be afraid, for behold, 
I bring you good tidings of great joy." And notice its glorious 
content. The angelic announcement is focused 
upon the joy-filled reality of salvation by Jesus Christ. its glorious content. It first 
begins generally with the fact that this announcement is one 
that is joy-filled. Do not be afraid, for behold, 
I bring you good tidings of great joy. Great joy, and what are 
we to see there? Well, we're to see much, I think, 
and we won't exhaust a list, but with its content, we are 
to see the end of spiritual darkness. That Jesus Christ comes to a 
region that is filled and dominated by darkness. Upon that region, 
light has shined. The prophet promises and the 
gospel writers take up as fulfilled in Jesus Christ. We have the 
fact that good news or great joy comes and it is an end to 
darkness. The head of Satan is crushed. I bring you good tidings of great 
joy. That promise made long ago is 
now coming to pass. The seed of the woman will crush 
the head of the serpent. The end of types and shadows. 
Perhaps not so many people think of the reality that the end of 
that time of multitudinous washings and ceremonies is now coming 
to an end because the promised one to whom those things pointed 
has now arrived. And we see, of course, that this 
news, the message of the Incarnation, is wrapped up in the central 
verity that Jesus Christ is Savior of the world. For there is born 
to you this day, verse 11, in the city of David, a Savior who 
is Christ the Lord. There's so much wrapped up too, 
isn't there? Obviously, we don't have enough time, but three terms 
there used. The Savior, who is a Savior, 
who is Christ, the Lord. So much wrapped in there, but 
what we need to get, what we need to pull from this is that 
the message of the incarnation is that there is born to you 
this day, a savior. And that isn't, that shouldn't 
be to this, this, uh, this first century audience, uh, something 
that's new in the sense that it is fulfillment of the promise 
of the old covenant. that there would come one who 
would save their people from their sins. So the message of 
the Incarnation comes to unpolished recipients, it comes with divine 
kindness, and its glorious content is that it is about the salvation 
of men. And that's what the angels praise 
God for as we move to the hymn of the Incarnation. Notice under 
the hymn of the incarnation, it's angelic choir. Those who 
sang creation's story now proclaim Messiah's birth to borrow from 
the hymn that we just sang. Here we have this language, verse 
13. 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, goodwill toward 
men. The angels sing here the first 
hymn of the incarnation. And it shouldn't surprise us 
that angels are singing this hymn. Because they have, as Spurgeon 
said, they have on many an August occasion sang the glories of 
God in centuries and decades prior. But it ought to surprise 
us in a sense, or perhaps it ought to stir up self-indictment 
of our languor and coldness and our neglect of adequately praising 
God for salvation, because the angels were not the recipients 
of divine and glorious redemption. Yet it is the angels that sing 
the first hymn of glory to God for bringing to bear the salvation 
of his people. I love this quote from Spurgeon 
on this reality of the angels singing. How free from envy the 
angels were. Christ did not come from heaven 
to save their comperes when they fell. When Satan the mighty angel 
dragged with him a third part of the stars of heaven. Christ 
did not stoop from His throne to die for them, but He left 
them to be reserved in chains and darkness until the last great 
day. Yet angels did not envy men, 
though they remembered that He took not up angels, yet they 
did not murmur when He took up the seed of Abraham. And though 
the blessed master had never condescended to take the angels 
form, they did not think it beneath them to express their joy when 
they found him arrayed in the body of an infant. You see what 
I mean when we ought to be indicted, we ought to be encouraged. by 
the angels singing glory to God in the highest, peace on earth, 
goodwill toward men. But we ought to be indicted when 
we are ever found in that languor and that coldness in not properly 
and adequately giving God the praise daily for salvation by 
such a Savior. Because the angels, for whom 
Christ did not take up their form, he did not take on angels, 
but took on the seat of Abraham, they sing the song, glory to 
God in the highest. And it's Godward praise. God 
is to receive all glory. It is God alone that is to be 
worshipped. It is God alone that is to be praised in the salvation 
of sinners. Remember, Spurgeon said there 
may be some preachers who like to exalt man and give man some 
glory and praise in the salvation of sinners, but the angels would 
have nothing of it because they sing glory to God in the highest. 
That is the angel's song. God alone gets the glory. He gets the glory generally because 
He is God. He gets the glory for covenantal 
promises kept. God promises from the beginning 
of creation up into the coming of Christ, that he would send 
his Christ, he now has the angels rightly give him praise. He is to be praised for those 
prophecies fulfilled and that salvation given. And notice it's 
man-word benediction. Before we close in prayer, It's 
manward benediction and on earth peace goodwill toward men now 
there without being able to spend any time on the Translations 
of this particular end the end of this particular verse will 
simply spend time on the statement and on earth peace Because some 
translations have it and on earth peace to men upon whom God's 
favor rests, that sort of thing. But this is true, regardless 
of which translation you take, that men can have peace with 
God through our Lord Jesus Christ. You see, in closing here, the 
idea of peace is an idea that should be, unless you're crazy, 
that should be something that you seek after and desire. Nobody 
wakes up in the morning and seeks after contention. Maybe some 
people do. People want peace, generally speaking. And very 
often, as again, the minds of the sons of men are brought to 
the incarnation this time of year, and these sorts of verses 
ring in the ear on earth, peace, goodwill toward men. Very often, 
the spiritually ambiguous envision other things that the Bible does 
not present as true and lasting peace. Peace horizontally is 
fantastic between child and parent. between brother and sister, between 
nations, between persons of a society. But the peace in view here is 
the peace that comes through the perfect saving work of our 
Lord Jesus Christ. Remember, Isaiah promises that 
this one would be peace. His name would be called Wonderful 
Counselor, Mighty God, Everlasting Father, Prince of Peace. Christ 
himself brings peace and bestows peace upon his people." We have 
that wonderful language in Romans chapter 5. Therefore, being justified 
by faith, we have peace with God through our Lord Jesus Christ. And that glorious statement by 
the Apostle in Ephesians 2. For he himself is our peace. 
You see, that's what the angels are singing here. When they render 
doxology to God, and then they extend or acknowledge or proclaim 
something man-word, it is that reality. That this one who is 
born in the city of David, a Savior, who is Christ the Lord, will 
be peace, and is peace, will bring peace to his people. For 
he himself is our peace. We stated earlier that There 
is divine kindness that comes with the message of the incarnation. But there are to be stern words 
for those who reject this one who came incarnate. Stern words 
for those who reject the message of the incarnation. Spurgeon 
puts it this way, unto thee there is no Christmas mirth, for thee 
no child is born, to thee no son is given. Sad is the story 
of the poor men and women who during the week before last fell 
down dead in our streets through cruel hunger and bitter cold. 
But far more pitiable is thy lot, far more terrible shall 
be thy condition in the day when thou shalt cry for a drop of 
water to cool thy burning tongue, and it shall be denied thee. 
When thou shalt seek for death, for grim cold death, Seek for 
Him as for a friend, and yet thou shalt not find Him. For 
the fire of hell shall not consume thee, nor its terrors devour 
thee. Thou shalt long to die, yet shalt 
thou linger in eternal death, dying every hour, yet never receiving 
the much-coveted boon of death. What shall I say to thee? I beseech 
thee, my hearer, if Christ is not thine this evening, may God 
the Spirit help thee to do what I now command thee to do, believe 
on the Lord Jesus Christ, and you will be saved. You see, the 
message of the Incarnation does come with divine kindness, a 
message of joy. There is born to you this day 
in the city of David a Savior, who is Christ the Lord. But if 
you and your obstinate heart, and your rebellious heart, and 
your depraved and wicked heart reject the Word made flesh, and 
reject the Word concerning Him that He came into this world, 
sinners, to save, then you will be this one who cries out for 
death, but will find no relief. Cast away the mindness of not 
believing in such a glorious and an excellent Savior. Cast 
off the madness of irreligion, false religion, and lay hold 
of this most certain truth. This is a faithful saying and 
worthy of all acceptance that Christ Jesus came into the world, 
sinners to save. Let us pray. Heavenly Father, 
we thank you for This, the reading and the preaching of your Holy 
Word, we thank you for Luke 2. We thank you for the glorious 
disclosure of our Savior that was born in the city of David 
so many years ago. And we thank you that this same 
Savior that laid in a manger wrapped in swaddling cloths, 
that He lived that perfect life of obedience to your law in our 
stead, that He died that perfect death in the stead of all those 
whom you had given to Him. that he saved sinners most perfectly 
by his shed blood upon calvary's tree that he rose again the third 
day that he ascended into heaven and that he now sits at your 
right hand ever living to make intercession for his people and 
we just pray that you cause us to have blessed thoughts of our 
incarnate savior that it would not end upon that babe in a in 
a feed trough but that it that those thoughts would continue 
unto our living and working in perfect Christ unto our Christ 
upon a cross, unto that resurrected and ascended Jesus, and might 
he be the chief star in our constellation. We pray that you'd go with us 
now, help us to have a blessed time with the people at the Linwood 
Retirement Residence. We do pray that we would be a 
help to them, a joy to them. We pray that you would help us 
as we sing to give glory unto you with them. We pray now as 
we go to eat food, Lord God, that you'd bless it to our bodies, 
that we would be nourished, that we would be strengthened, and 
that each and every one, because it is possible with you, would 
rightly give you praise for the good gifts that you give. Go 
with us now and help us to bring glory to your most high name. 
And it's in Christ's name that we pray. Amen.