Christmas Morning: Emmanuel, God With Us

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Turn with me, please, in your Bibles to Isaiah chapter 7. Isaiah chapter 7.
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As we open the Word of God, let us once again confess our need for His Spirit's ministry amongst us for our time to be profitable together.
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Let's pray together. Indeed, our gracious Heavenly Father, we thank
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You for this day. And we thank You for the opportunity of gathering here in peace and safety and comfort.
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For the opportunity to gather together as a believing family. Believe in Jesus Christ and believe that indeed
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He is Lord. He was born, He lived, He grew up,
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He ministered, He died, He was buried, and He rose again and He's coming again. We confess these things.
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We rejoice in these things. And we would ask that during this time together, during this hour together, by Your Spirit, You would help us indeed to rejoice with understanding from Your Word about what it means to confess
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Emmanuel. Help us, we pray at this time. Glorify Yourself, we pray in Christ's name,
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Amen. We did not cooperate in arranging the hymns today, but if I had been able to request the hymn right before the sermon, it would have been the one we just sang together.
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For indeed, our subject this morning is Emmanuel. Whether you spell that with an
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E or an I does not really matter. The subject this morning is
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Emmanuel. Seems fitting given the day, but so few who this day celebrate, who this day may even make mention of the name of Jesus, cannot help but be faced with the issue of Jesus today, have very little knowledge of what it is that we are actually celebrating when we think of the
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Incarnation. When we think of what actually prompts for a true believer reason for rejoicing.
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Emmanuel. God with us. When you think of that term, when you think of how many different religious groups there are in the world that would use a term similar to this, what they're saying is
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God is with us. God is, well, in the crassest form, on our side. God is supporting us over against someone else.
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A very common claim of many of man's religions. And when we look at the term
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Emmanuel, it does appear in the Bible only a small number of times.
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It would be easy, especially as it appears as a word of prophecy in the
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Old Testament, to see it solely in that sense. God is on our side. God is with His covenant people.
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God will fulfill His promises. But the wonder of a true
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Christian celebration of the Incarnation is that God went far beyond what anyone could have thought that word, that phrase,
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Emmanuel, really meant. Now, most of you know where the term Emmanuel appears, at least in one text.
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You know right there in Isaiah chapter 7. You're going to have to be either flipping around through some pages like we just were in Bible study, looking at some different texts, or if like me, you're going to be tapping from place to place.
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Maybe more of you are tapping today, or will be tapping after or later today than before.
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Maybe some of you are hoping to be able to tap to various texts. I can guarantee you one person in our congregation who does not want to tap to any text.
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And I'll let you figure out who that is for yourself. He doesn't have a cell phone. Let's put it that way. Okay. Isaiah chapter 7.
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You know the context. You know the story. Beginning at verse 10, then
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Yahweh spoke again to Ahaz saying, ask a sign for yourself from Yahweh your God. I'm saying
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Yahweh so you can see the Tetragrammaton, the Old Testament. I think it's important to see it. Ask a sign for yourself from Yahweh your
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God. Make it deep as Sheol or high as heaven. But Ahaz said, I will not ask nor will
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I test Yahweh. Then he said, listen now, O house of David. Is it too slight a thing for you to try the patience of men that you will try the patience of my
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God as well? Therefore, the Lord himself will give you a sign. Behold, a virgin will be with child and bear a son and she will call his name
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Emmanuel. He will eat curds and honey at the time he knows enough to refuse evil and choose good.
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For before the boy will know enough to refuse evil and choose good, the land whose two kings you dread will be forsaken.
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Now, this very text, as I think most of you know, is cited in the
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New Testament specifically in regards to the Christmas story in Matthew chapter one.
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Matthew chapter one. If you'll take a look at it, go ahead. Like I said, you're going to need to be bouncing around just a little bit in the text.
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We know the story in Matthew chapter one. Now the birth of Jesus Christ was as follows. When his mother
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Mary had been betrothed to Joseph and before they came together, she was found to be with child by the
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Holy Spirit. And Joseph, her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly.
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But when he had considered this, behold, an angel of the Lord appeared to him in a dream saying, Joseph, son of David.
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Now please notice, this is an angel speaking now. Joseph, son of David, do not be afraid to take
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Mary as your wife for the child who has been conceived in her is of the Holy Spirit. She will bear a son and you shall call his name
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Jesus for he will save his people from their sins. All this took place when
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Phil was spoken by the Lord through the prophet. Behold, the virgin shall be with child and shall bear a son and shall call his name
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Emmanuel, which translated means God with us. And Joseph awoke from his sleep and did as the angel of the
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Lord commanded him and took Mary as his wife, but kept her a virgin until she gave birth to a son. And he called his name
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Jesus. Now you have the angelic visitation and then you have the end of the angelic message is that he will be called
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Jesus for he will save his people from their sins. And then you have Matthew commenting.
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Now all this took place to fulfill what was spoken by the Lord through the prophet. And so here you have one of the many fulfillment texts in Matthew.
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Matthew was very concerned for his audience to understand that what happens in the life of the ministry of Jesus is fulfilling the prophetic word from the
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Old Testament. And then we have this text. Behold, the virgin shall be with child and shall bear a son and shall call his name
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Emmanuel. And then you have the interpretation given by Matthew, which translated means
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God with us. Now, if anyone has taken the time to speak forth a word, maybe this week or sometime in the past, maybe some of you young folks at school or something like that, and you've mentioned this text, you probably have run into a buzzsaw of criticism because it seems that everybody these days goes on the internet and says, well, you know, well, first of all, this had relevance back then.
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They're exactly right, it did. It had relevance back then. I mean, Ahaz wasn't just sitting there going, oh, this is something 700 years from now.
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I really don't understand what you're saying. He didn't do that. There was an immediate fulfillment.
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And then other people say, ah, that's the word virgin. That word there, Alma in Hebrew, it can have different meanings.
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And in this particular text, it's not necessarily referring to a virgin that you're making the application to in your situation, even though it's the virgin in that sense, but it just means a young lady.
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It could mean that. That's exactly right. There's a specific technical term, Bethula, which means specifically a virgin, but Alma can mean a virgin.
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But they might say, oh, you're just reading too much into this. But you see, one of the things
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I hope that you take away, my gift for you today, truly, is that I hope you take away from this study the time we spend this
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Christmas morning together. When you could be doing a lot of other things, I hope the greatest gift that you get is that you come to recognize that each one of these prophetic words does not exist in a vacuum.
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There is a testimony in the book of Isaiah from chapters 7 through 11.
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And see, so often we just look at one little piece and one little piece, but you see, the early church, the early writers, we're going to discover, they saw that there was a testimony all through this section to one who was to come.
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And the way in which he fulfills these very different statements from the prophet
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Isaiah is absolutely amazing. It should amaze us.
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And it should reinforce for us and encourage us in our recognition that Jesus truly did come into this world and He was exactly who we believe that He was.
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We know that Matthew quotes from this. And we know that there was a fulfillment at that time because yes,
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God delivered Israel at that time. He delivered Judah at that time. He delivered them from their enemies.
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Though the enemies were right at the gates, yet God delivered them at that particular point in time.
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It was not His time for the destruction to come. And so an immediate fulfillment took place, but is that all there was?
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Is that what this Emmanuel means? Is that, well, God is with you simply to deliver you from your enemies at this one point in history, but then after that, this is irrelevant.
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Is that really what Emmanuel is? And where else does
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Emmanuel appear? Well, take a look with me. It appears only a few times and it does so here in the book of Isaiah.
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We've seen the New Testament fulfillment, but turn with me to Isaiah chapter 8. Isaiah chapter 8.
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And here you have, look at verse 5. Again, Yahweh spoke to me further saying,
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Inasmuch as these people have rejected the gently flowing waters of Shiloh, and rejoiced in Rezan, the son of Ramaliah, now therefore behold, the
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Lord is about to bring on them the strong and abundant waters of the Euphrates, even the king of Assyria in all his glory, and it will rise up over all its channels and go over all its banks.
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Then it will sweep on into Judah. It will overflow and pass through. It will reach even to the neck and the spread of its wings will fill the breadth of your land.
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And it depends on your translation, but most will say, O Emmanuel. Now the
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Hebrew simply means God with us. The translation that Matthew provides is exactly right.
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And here you have a prophecy. The Assyrians are coming and we know Israel didn't survive that, but Judah, the
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Assyrians are at the gate, but they do not actually, they're up to the neck, but they do not actually take over.
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They are withdrawn. That is the historical fulfillment. And so there is this, again, same context, only one chapter later.
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Just as you had had the promise in Isaiah 7 there's going to be deliverance, now you have this other way of stating it.
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Comes up to the neck, almost about to be flooded with the Assyrians, but it doesn't actually overcome the
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Assyrians. And then you have this phrase, O Emmanuel, your land, O Emmanuel. There's going to be a people who are saved.
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And they're the people of Emmanuel. And that's because there's a believing remnant.
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Look at what comes right afterwards. Verse 9, Be broken, O peoples, and be shattered and give ear all remote places of the earth.
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Gird yourselves, yet be shattered. Gird yourselves, yet be shattered. Divide the plan, but it will be thwarted.
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State a proposal, but it will not stand. 4. God is with us.
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The Hebrew, Emmanuel. Now, I'm not sure why translations will have
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Emmanuel in verse 8 and not in verse 10 because it sort of hides it from you. But in the
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Hebrew, it is the exact same thing. There is Emmanuel and you have a people.
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And this remnant people will not be destroyed. And there's this God is with them.
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God is with us, Emmanuel. Now, it's interesting. We need to continue reading on and let your thinking be going to the rest of the
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New Testament. See if some other New Testament writer picks this up. Don't worry, I'm going to show you where it is in a moment. For thus,
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Yahweh spoke to me with mighty power and instructed me not to walk in the way of this people, saying, you are not to say it is a conspiracy in regard to all that this people call a conspiracy.
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And you are not to fear what they fear or be in dread of it. It is Yahweh of hosts whom you should regard as holy, and He shall be your fear, and He shall be your dread, and He shall become a sanctuary.
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But to both the houses of Israel a stone to strike and a rock to stumble over and a snare and a trap for the inhabitants of Jerusalem.
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Many will stumble over them. Then they will fall and be broken. They will even be snared and caught.
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Does that sound a little bit familiar to you? It should. Because this is a theme picked up in the
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New Testament. This is a theme picked up about that stone of stumbling, a rock of offense. And when you saw that phrase in verse 13, it is the
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Lord of hosts whom you should regard as holy. I hope there was a text that came into your mind.
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Because if you turn over to 1 Peter 3, 1 Peter 3, verse 13, "...who
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is there to harm you if you prove zealous for what is good? But even if you should suffer for the sake of righteousness, you are blessed.
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And do not fear their intimidation and do not be troubled." That's the Greek substantive rendering of Isaiah 8.
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"...but sanctify the Messiah as Kurios, the Messiah as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence."
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Here, all the Christians are told that we are to set apart the
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Messiah as Kurios. Now, he's just quoted Isaiah 8. And who is it in Isaiah 8 that we are to sanctify and treat as holy?
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Yahweh God. The Creator God Himself. Here, the application is made, we are to sanctify or set apart the
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Messiah, Christ, as Kurios, the same term that translates the word Yahweh in the
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Old Testament in the Greek translation, as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you.
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So, we as Christians are to order our lives in the very center of our heart, we are to sanctify or treat holy the
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Messiah as Yahweh, as God Himself, always being ready.
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That is what orders our priorities is to recognize who Jesus truly is and to treat
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Him as holy in all of our decisions in all of our lives. You see how the early church...
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Peter isn't here going, well, let me tell you about who Jesus is. He is exhorting the Christian believers on the basis of what they should already know.
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And it is a shared common belief on the part of all of these believers.
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Peter doesn't even have to defend himself. He doesn't have to explain himself. It's a shared belief on the part of all believers. God has entered into His own creation.
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Yahweh has come as the Messiah. It's just common belief.
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It's right there. They're pulling from the same text in Isaiah. Could it be that Emmanuel gets fulfilled in a much greater sense than anyone could have imagined?
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Well, I don't think there's any question about it. Because you know what else is in this section of Isaiah, don't you?
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Don't worry, I'm not going to sing it. But I personally think, at this time of year,
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I have ruined this time of year. If I don't find some time... I had to multitask to do it this year.
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If I don't find some time to listen to what, in my opinion, is probably one of the most beautiful, incredible pieces of music ever written.
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It's called Handel's Messiah. And I'll bet you there's some folks in this room, you're going, oh yeah,
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Handel's Messiah. Beautiful! Incredible! It's just Scripture put to music, but the way it was written and the music itself, just absolutely amazing.
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And you can't know Handel's Messiah without knowing this text's description.
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And we've looked at Isaiah 7, remember? Emmanuel. Isaiah 8. Emmanuel. Picked up by Peter in 1
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Peter 3. What's in Isaiah 9? You all know. Isaiah 9, verse 6.
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For a child will be born to us, a son will be given to us, and the government will rest on his shoulders, and his name will be called
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Wonderful, Counselor, Mighty God, El Gabor.
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Used of Yahweh in chapter 10, verse 21. El Gabor, Mighty God, Eternal Father, Prince of Peace.
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There will be no end to the increase of his government or of peace on the throne of David and over his kingdom to establish it and to uphold it with justice and righteousness from then on and forevermore.
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The zeal of Yahweh of hosts will accomplish this.
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For a child will be born to us. Can we possibly think that having spoken of Emmanuel in chapter 7 as a child who will be born, that Isaiah is just something completely different?
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It's only two chapters later. It's in the same context. A child will be born to us.
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That's the normal word for a child. Yeled. It's the normal term for birth.
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Jesus did not beam into this world. I say that because there are certain false beliefs that have been made dogmas by certain churches out there that the birth of Jesus, well, basically, sort of rendered him non -human.
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Jesus was born. He was a man. He didn't beam into this world. A Jesus who beams into this world cannot die upon Calvary's cross to bring us true salvation.
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A child was born. But then it says a son will be given.
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Nathan, the normal term to give. A son has been given to us, but a child was born.
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And this one is special. The government will rest on his shoulders. And I don't care what
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Israelite king you might point to. None have ever borne in fullness the names given in this verse.
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His name shall be called Counselor, Mighty God, Eternal Father, Prince of Peace.
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Now, lest you stumble over the use of the term Eternal Father. Avi -ad means Father of Eternity. The words
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Father, Son, and Holy Spirit are a New Testament revelation. It's not saying Jesus is the Father. Jesus isn't the
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Father. He clearly distinguished himself from the Father. But Avi -ad, Father of Eternity, Father in the
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Old Testament normally refers to one who creates. It's the Father who made us. And what is
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Jesus described in Colossians 1? For by Him were all things made rather than heaven and earth.
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Principalities, powers, thrones, means, authorities, all things created by Him before Him. He is before all things, and in Him all things hold together.
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This is what's being referred to here. Mighty God, Eternal Father, Prince of Peace. How do we have peace?
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We've been in Romans chapter 5, right? How does Romans chapter 5 begin? Therefore, having been justified by faith, we have what?
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Irenae, peace, shalom with God. He is the Prince of Peace.
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He is the one who provides peace. And so we have chapter 7, Immanuel.
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We have chapter 8, Immanuel, picked up by Peter. Chapter 9, we have a child is born.
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A son is given and the names used of him. Mighty God.
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Is it possible that Immanuel could be more than God is on our side?
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Could the fulfillment of this be yes at the time? Yes, God is with you, covenant people. Yes, God is going to fulfill
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His promises. There's going to be a remnant. All of that is true. But could there be more?
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It seems that Isaiah 9 demands more because this child will truly be born.
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A son will truly be given and the government will rest on his shoulders. How is the kingdom of David going to truly be fulfilled in light of the fact that, well, it's not going to be long before Jerusalem lays in ruins.
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And even as they rebuild later on, they're still under the heel of other nations.
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First, you know, the Babylonians and then the Romans come in. Well, the Greeks and then the
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Romans. How is the kingdom of David? This everlasting kingdom, the government will rest on his shoulders.
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The increase of his government and of peace shall be no end. How can these be fulfilled unless we see the fulfillment today?
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We see the fulfillment in ourselves. We see right here and right now people from different nations, different tribes, different tongues.
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And we are along the other side of the planet from where these events took place. And yet, have we not sung about our
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King Jesus this day? We are the fulfillment of these very things.
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The kingdom of God has been established and it is growing throughout all the world.
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And so we have Isaiah 7. We have Isaiah 8. Now we've seen Isaiah 9.
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I mentioned to you that Isaiah 10 .21 also speaks of El Gabor, the mighty God, identifying
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Yahweh as the mighty God. Isaiah 10 is that tremendous text where God talks about bringing the
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Assyrians down. They're the rod in his hand, the rod of his anger. And he's going to turn around and he's going to punish the heart of the
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Assyrian king as he said, I've done all this. I've done all this. It's a tremendous text. We've spoken about it many times before.
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It illustrates the truth of compatibilism. And then as soon as that prophecy is given, you then have chapter 11.
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Turn with me to Isaiah chapter 11. Beginning at verse 1.
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Then a shoot will spring from the stem of Jesse and a branch from his roots will bear fruit.
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The spirit of Yahweh will rest on him. Singular. The spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of Yahweh.
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And he will delight in the fear of Yahweh. And he will not judge by what his eyes seen or make a decision by what his ear is here.
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But with righteousness, he will judge the poor and decide with fairness for the afflicted of the earth.
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And he will strike the earth with the rod of his mouth. And with the breath of his lips, he will slay the wicked.
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Also, righteousness with the belt about his loins and faithfulness to belt about his waist. And the wolf will dwell with the lamb and the leopard will lie down with the young goat and the calf and the young lion, the fatling together.
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And little boy will lead them. Also, the cow and the bear will graze.
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Their young will lie down together and the lion will eat straw like the ox. The nursing child will play by the hole of the cobra and the weaned child will put his hand on the viper's den.
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They will not hurt nor destroy in all my holy mountain. For the earth will be full of the knowledge of Yahweh as the waters cover the sea.
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Then in that day, the nations will resort to the root of Jesse. Go back to verse 1. Who will stand as a signal for the peoples and his resting place will be glorious.
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And it goes on to talk about the restored remnant. We see so many of these prophecies.
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Once again, referred to in the fulfillment of Christ in the New Testament. We have this stem of Jesse.
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Well, who is this stem of Jesse? Well, we know that when we go to the
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New Testament in Acts chapter 13, verse 23.
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Just back up for that a little bit. This again is one of the sermons on the fulfillment of how
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Christ is fulfilled. The prophecies beginning verse 20. After these things, he gave them judges until Samuel the prophet.
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Then they asked for a king and God gave them Saul, the son of Kish, a man of the tribe of Benjamin for 40 years. After he had removed him, he raised up David to be their king.
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Concerning whom he also testified and said, I have found David the son of Jesse, a man after my heart who will do all my will from the descendants of this man according to the promise
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God has brought to Israel a savior, Jesus. And so who is
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Jesse? Well, we know who Jesse is. We know that Jesus being the son of David is the son of Jesse as well.
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And so we have this branch that comes forth from Jesse.
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Do you see this flow? Do you see the many different ways the Spirit of God 700 years before the angels announced to the shepherds that the
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Messiah had been born 700 years earlier? You had
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Emmanuel, God with us. You had a child born, a son given.
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You had the stem of Jesse, a rod. That branch comes forth.
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All these different ways of expressing and saying what was going to come 700 years.
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Men looked at these scriptures. Imagine those rabbis opening the scrolls and reading these words and wondering, there seems to be more than just a sign that Ahaz here about political problems.
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There seems to be more here. How do we fit it together? And then we have the coming of Emmanuel.
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And the fulfillment of these promises was so much more than they could have imagined.
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Yes, a child was born to us. A son was given. And he truly is
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Emmanuel. It is an amazing and for most of the world, offensive thing.
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We are actually stating that God invaded His own creation.
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Talk about condescension. When you think of the size of this universe, when you think of the sheer scope of the creation, the
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Creator to enter into His own creation as one of His creatures.
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Yes, pure. Yes, sinless. Born of a virgin.
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And yet to enter in this world, to be surrounded by sin.
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How often Jesus walked the dusty roads and there were those, the lepers, that would come up to Him.
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The outcasts walking through a city encounters a burial procession.
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He stops it and gives life. He was surrounded by the sin and evil of this world.
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And He cried out indeed in John 11. He wept at the result of that sin and that evil.
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And yet, He came into this world purposefully. He was
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Emmanuel. And though the world might say, well, yeah, we know you conservative
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Christians, you actually believe that Jesus entered into this world, that He had actually pre -existed.
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And in fact, you believe He was God. What an amazing thing. You know, you all can believe that.
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And they just sort of smile and they're scandalized by it, really.
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Because if He was Emmanuel, did you notice in just a couple of those places,
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He shall judge with righteousness? Chapter 11. And that Jesus, when they read the rest of what
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He did, He grows up and He ministers and His apostles write down for us His teaching.
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There's this thing about judging and being a righteous judge.
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And as the apostles went out into the world, they proclaimed a message that said that God's going to judge the world by a particular man,
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Christ Jesus. And by the gospel that He proclaimed.
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The world wants to keep Jesus in a manger. They like a little baby Jesus because babies are not overly threatening.
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But Jesus didn't stay in a manger. And even that one who was in the manger, we confess, was
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Emmanuel. That means God, our creator, our maker, is intimately involved in this because He has entered into His own creation.
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And of course, that means every other religious system just has to step aside.
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It cannot make claims for itself. No one has ever said, who believe there is only one creator
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God, that that one creator God entered into His own creation. Well, there are all sorts of divine beings, but they were all parts of polytheistic systems.
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We had limited God. This is the one creator God. He enters into His own creation.
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Now, I am sure that the believing remnant in Israel, when they heard those words in chapter 7 of Isaiah, God with us.
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Chapter 8 of Isaiah, God with us. I am sure that they were greatly encouraged.
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They were comforted. Comfort ye my people. They were comforted by the promise of Emmanuel, God is with us.
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My friends, that was a promise, and God was faithful to it, that has had so much of a greater fulfillment in our experience than they could even begin to imagine.
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God with us. Do you believe that? Do you believe that this day, that God is with us?
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Oh, well, He was with us. He entered in, yes, but do you remember
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Jesus' promise in John 14, 23? In John 14,
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He is talking about the coming of the Holy Spirit. And He says, My Father and I, we will make our abode with You by the
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Spirit of God. I will not leave you as orphans. We have not been left alone. The Spirit of God, which is described as the
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Arabon, the down payment of our redemption, is another comforter like Jesus.
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Comfort ye my people. We have a comforter. He has not left us alone. We might look back and say, oh man, it would have been something to have been there when
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Jesus walked this earth. Well, it would have been. But the incredible teaching of Scripture is that He's still with us.
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He makes His abode with us by His Spirit. That's what makes the church the church.
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You want to know who a Christian is? It's someone who is indwelt by the Holy Spirit of God. That Holy Spirit of God, of course, brings faith, repentance, faith in Jesus Christ.
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But you see, what binds us together? What's the thing that wherever I go in this world,
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I have absolutely in common with a true believer? We're indwelt by the Holy Spirit of God. Emmanuel, God is still with us.
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Think of what that promise meant in the early church. In those first 260 years of horrific persecution under Nero, believers being put on poles and covered with pitch and their bodies lit on fire to light
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Nero's garden parties. God was with them.
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A few years later, for all the Christians, for the lions, to entertain the crowds,
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God was with them. Hundreds of years later, the end of the fourth century, end of the third century, beginning of the fourth century, tremendous persecution taking place.
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Churches ransacked. Their scriptures destroyed. Believers run through with the sword beheaded. God was with them.
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We think of those who suffered so much during the medieval years when crusades were called, not just against Muslims, but against evangelical believers in places in Europe.
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God was with them. We know at the time the Reformation in Geneva.
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Calvin's Geneva produced missionaries. And though not many people know about it, there was a steady stream of missionaries who went straight from Geneva right into Italy.
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And almost every single one of them died. God was with them.
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We think of our own Baptist forebears who very often, sadly, suffered not only at the hands of Rome, but sometimes the hands of Protestants as well for their testimony to Christ.
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God was with them. And we think about today.
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We think about the fact that the news tells us that many of the churches, the few that are left anyways in Iraq, have decided not to do anything at this time of year for a simple, obvious reason.
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They have no protection. And they will be persecuted and probably murdered if they are seen celebrating or doing anything that the predominant
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Muslim population finds offensive. And so this day they have gathered in homes, but they don't have the shutters open.
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They have them closed. And as we were able to sing out as we sang those hymns just a few moments ago,
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O come, O come, Emmanuel, we didn't have to lower our voices. We were able to sing with joy, but they as little groups in the inner rooms,
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O come. And yet they gathered and God was with them.
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And there are others in North Korea, in China, jails in Saudi Arabia.
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They have no one to sing with, but God is with them.
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That is the promise. And it has been fulfilled. And as this kingdom has been built all around the world,
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God has been with His people. And as we gather here, because of how the sun and our earth interact, we're toward the end of the day.
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I have friends in Australia, for example. And last night they were talking about what they were doing on Christmas because it was
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Christmas. There aren't too many people after us. The poor folks stuck up in the dark of Alaska.
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They still have to peek outside around noon. Oh look, the sun.
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Just sort of briefly for a moment, and then it's gone. But we're toward the end of the day. And so we can think of the fact that all across, and I very frequently raise this when
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I do the pastoral prayer. Think of all the different people around this world who on this, the
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Lord's Day, have faithfully proclaimed His truth, have gathered together and worshipped.
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And we can confess today that we are part of a large group.
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We may be small here. Maybe few in number. But there are many, many, who this day in every tongue known to man, all dressed differently and with different voices and maybe different music, they've all praised the name of Jesus Christ and they have been brought together and bound together by the very same
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Spirit of God that binds us together here. Emmanuel.
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God with us. That is the reason to celebrate.
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We celebrate the fact that God has not left us to our own devices. He did not send down some monument that we have to go and visit and read some instructions off of.
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Emmanuel means God Himself came. He entered in.
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And hence, when we talk about being united with Christ, that's not some impersonal thing.
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God desires the closest fellowship with us. And He's brought it about to His own glory through Emmanuel.
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God with us. Let's pray together. Indeed, our glorious triune
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God, Father, Son, and Holy Spirit, we thank You that You have glorified Yourself, Father, by the decree that You gave forth.
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You being the very fountainhead of mercy and grace. And You, O Son of God, in Your great condescension in coming into our world, and Spirit of God in coming to dwell within us, we thank
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You for the Gospel. That Gospel including the very incarnation itself.
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We thank You that this day we are not like so many who focus only upon the external.
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Instead, because of Your Spirit, You have caused us to truly understand the reason for rejoicing.
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We ask that You would make Emmanuel to come alive in our hearts and that we might rejoice this day that God is with us.