“8 In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. 9 And an angel of the Lord stood before them, and the glory of the Lord shone around them; and they were terribly frightened. 10 But the angel said to them, “Do not be afraid; for behold, I bring you good news of great joy which will be for all the people. 11 For today in the city of David there has been born for you a Savior, who is Christ the Lord. 12 And this will be the sign for you: you will find a baby wrapped in cloths and lying in a manger.” 13 And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying,
14 “Glory to God in the highest, And on earth peace among men with whom He is pleased.”[1] Humankind has generally been afraid of the unknown. We carry many secrets of our past thoughts and actions and are fearful of their consequences should they be exposed and made known. Many a time, we freeze and are overwhelmed by the moments and challenges of the present and in the choices we have to make. We tend to cling to constancy, stability and the unchanging. The idea of ever-dynamic change instils fear to many of us. For a great majority of us, the uncertainty of our yet to know future breeds restless and fearful anxiety within ourselves. The fear of the pointlessness of our existence drives a great number of us to seek or give meaning, significance and purpose for our being. Some of us fear missing out on ever achieving our full potential, while others fear death and the cessation of one’s existence and being. The list goes on…and on. I identify with and am conscious of many of these emotions and fears in my life. In addressing these emotions and fears, I have slowly grown to believe and recognise that UnOvercomed FEAR, birthed in and reigning over me, through its dynamic elusive nature within me, in my body, soul and living, as being the core cause of these emotions within me. As a consequence, fear shackles and controls me by its restraints. Fear prevents me from enjoying the life of freedom and abundance that Triune God has desired and willed for me in being and becoming, in eternity, before even creation came to be and become. I have asked myself these three questions concerning fear. 1. What actually gives birth to fear? 2. How can I be, or What or Who can, free me from these UnOvercomed fears, that ever so often births itself within me and exerts its influence in my living? 3. Can these fears ever be able to be removed or dealt with permanently, such that fears will never again be able to arise, control and influence me in my living? My thoughts after much contemplation and consideration are that these fears arise from and are part and parcel of the reality and fact of the futility of creation. This is because Creation and all created things within it are fundamentally different in its nature, essence and being from that of its Creator. Whereas the being and becoming of the Triune Creator God is eternal and non-contingent, that of creation and all that is within it has been, is and will be contingent or dependant always on the Being and Becoming of its Creator. As such, all creation, by its very nature, essence, being and becoming, will always miss the mark and fall short of the glory of the nature, essence, being and becoming of the Eternal Triune. This inability to fully comprehend and contain the Eternal Triune within the confines of creation gives rise to uncertainty and mystery of the nature and character of the Creator. In this condition of unknowing being and becoming, we, as finite and pointless creatures project our own thoughts, concepts and ideas on what the Supreme Being would be like. We fail to recognise that in doing so, we are but ‘creating’ a God in our own image, an idol of ourselves, expressing who and what we really are and to whom and what we then relate and worship. Whether we wish to acknowledge it or not, within each of us, as creaturely existence, in our being and becoming, we have a deep-rooted and overwhelmingly terrifying fear of the Divine. We hope that the Divine would grace us with joyful life everlasting. However, at the same time, we are ever fearful of our having missed the mark of the Divine and incur wrath and eternal conscious punishment as a consequence. Our history shows that we try to address our fear of the Divine through two basic pathways. We offer to him sacrifices or offerings to appease and obtain favour from him in spite of our shortcomings or we basically ignore Him, pretend that he does not exist and live our lives according to our own counsel and understanding. We rather that the Divine not exist, as we do not wish to be in a relationship of accountability with the Divine. We are acutely and intrinsically aware that, as creatures, we will continue to miss the mark of being and becoming in a right relationship with the Divine. In my considerations, I have found Paul’s following thoughts helpful. Paul wrote in Romans 8: “ Creation, you see, was subjected to pointless futility, not of its own volition, but because of the one who placed it in this subjection, in the hope that creation itself would be freed from its slavery to decay, to enjoy the freedom that comes when God’s children are glorified.”[2] “Yes: creation itself is on tiptoe with expectation, eagerly awaiting the moment when God’s children will be revealed.”[3] “Let me explain. We know that the entire creation is groaning together, and going through labor pains together, up until the present time. Not only so: we too, we who have the first fruits of the spirit’s life within us, are groaning within ourselves, as we eagerly await our adoption, the redemption of our body.”[4] Solomon, in all his wisdom, opined of creation: “Futility of futilities,” says the Preacher, “Futility of futilities! All is futility.”[5] From the above, what I have gleaned is that Pointlessness and Meaninglessness was not the desire, pleasure, or will of Triune God for creation. Creation always had a purpose, significance and meaning for God and embedded within itself. For before creation, within the Eternal Being of Triune God, it was determined that ONLY in, through and for the Son, creation was to be and become. Within the union and communion of Divine counsel it was conceived that Son, as the slain Lamb of God, would be the foundation and blueprint of creation. Apart from the Son nothing came into being and becoming. For in Him is Life and in Him we live and move and have our being. Creation’s significance, meaning and purpose was, is and will ever only be found in the Son becoming a human being, as the slain Lamb of God. In becoming flesh, God became, to be, with us, joined to and in us. Not only is this the glory of God to be and become in and through the Son, but also the mysterious glory that God has predestined for us, Christ in us, the hope of glory, that in Christ, we might become partakers of the Divine nature. This is what the entire creation was “groaning together, and going through labor pains together” for, awaiting the Son to become a human being, the slain Lamb of God, in creation’s space-time history. That through Him, Christ in us, our adoption as children of the Most High God would be realised, even through the redemption of our bodies,[6] with the Spirit bearing witness, of us as heirs of God, joint heirs with Christ, the man, participating and partaking in Triune Divine Nature through suffering, then glorification. “The Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him.”[7] For in Christ all the fullness of the Deity lives in bodily form.[8] For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.[9] The becoming and birthing of the Son as a babe on that first Christmas day had always been conceived in eternity, the forethought of God, the blueprint, plan and purpose for creation. Now, Son has become flesh, to be Savior, Christ and Lord, while at the same moment having the fullness of God indwell bodily, As such, it was only natural to find the shepherds terrified with primordial fear when an angel appeared and the glory of God shone around them. Who wouldn’t be, in their position, time and space? As written in their scriptures, God had told Moses, “No one can see me and continue to live.”[10] In that moment, surely it was not inconceivable for them to have thoughts of God suddenly appearing, and them immediately dying. The initial part of the angel’s message were given and purposed, I believe, to allay such fears. “Do not be afraid. I bring you good news that will cause great joy for all the people” were the first words that the shepherds heard. These opening statements of Divine origin, spoken, were pregnant with power to assuage any and all fears of the shepherds. The words were intended to calm their hearts and minds, ease their spirits, bodies and souls, prepare and fill them with expectancy and anticipation for the good news of great joy to all people, yet to be announced and revealed. These opening statements, for me, are also expressions of Triune God’s will and desire for humankind, for you, for me, to not be afraid of the Mystery of Who or What God Was, Is and Will Be, that “I AM WHO I AM and I WILL BE WHAT I WILL BE”[11], was, is and will ever be good news of great joy for all of us, for you, for me. And the proof of this is to be found in the next part, the heart of the angel’s message: “For to you is born this day in the town of David a Savior, Who is Christ (the Messiah) the Lord!”[12] Let’s just pause a moment to let the enormity of this message sink in. The good news of great joy for all the people is about the birth event of a Person that had just happened in the town of David. First and foremost, this person is a Savior, someone who saves. This Savior’s name had already been preordained and chosen by God.[13] The Savior was to be called יְהוֺשׁוּעַ yᵊhôšûaʿ in Hebrew- (English –Joshua ) meaning "Jehovah is salvation"[14] From יְהֹוָה[15]and יָשַׁע[16]. The Savior’s name in Greek is Ἰησοῦς (English-Jesus) also meaning "Jehovah is salvation".[17] Some understanding of the meaning of the word ‘save’ as used in Hebrew and Greek would be instructive here. The Hebrew word for save is “יָשַׁע yâshaʻ, yaw-shah'; a primitive root; properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to free or succor. Its nuances includes connotations of avenging, defend, deliver(-er), help, preserve, rescue, be safe, bring (having) salvation, save(-iour), get victory.”[18] The Greek word for save is σώζω sṓzō, sode'-zo; from a primary σῶς sōs (contraction for obsolete σάος sáos, "safe"); to save. However its nuances includes connotations of “deliver or protect (literally or figuratively):—heal, preserve, save (self), do well, be (make) whole.”[19] In the above premises, one can say of a Savior as a person who will save, deliver and protect someone or something from a condition or state in which that someone or something is in, which is not good, beneficial or which detrimentally affects the being, becoming and purpose of that someone thing. Additionally, Savior has the thought, suggestion and nuances of healing, preserving and making whole, in relation to someone or thing from a continuing state of deterioration to that which it originally was or some condition that is better than that which it had before. At this point, referencing another angel’s message, to Joseph, the human step-father of this baby will be informative. Matthew’s gospel records: “an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus[20], for he will save[21] his people[22] from their sins[23]."[24] Matthew goes on to write: “All this took place to fulfil what the Lord had spoken by the prophet: “Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel”(which means, God with us).”[25] The work of this Savior, Jesus, was not only to save his people (Israel) from their sins[26], but his people (humanity)[27] from their sins. The writer to the Hebrews wrote of Him: “he is totally able to deliver those who approach God through him; since he is alive forever and thus forever able to intercede on their behalf.”[28] For as Savior and Lamb of God He saves all creation from the sin[29] of creation, the missing of the mark,[30] of all creation.[31] For this has been Triune God’s desire and goodwill for, towards and in creation and specially humankind. This is the good news of who the Savior is, what the Savior did, is doing now and will continue to do. O what a Savior! Next, is the good news of this human as the Messiah, “the Anointed One”, “the Christ”. Lest we forget, Christ in English is Christos in Greek, a translation o the Hebrew word for messiah. In Hebrew, Messiah is מָשִׁיחַ māšîaḥ meaning anointed one.[32] Jews believe that the mashiach will bring about the political and spiritual redemption of the Jewish people by bringing us back to Israel and restoring Jerusalem (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). He will establish a government in Israel that will be the center of all world government, both for Jews and gentiles (Isaiah 2:2-4; 11:10; 42:1). He will rebuild the Temple and re-establish its worship (Jeremiah 33:18). He will restore the religious court system of Israel and establish Jewish law as the law of the land (Jeremiah 33:15).[33] The term "mashiach" literally means "the anointed one," and refers to the ancient practice of anointing kings with oil when they took the throne.[34] “In Biblical Hebrew, the title moshiach was bestowed on somebody who had attained a position of nobility and greatness. For example, the high priest is referred to as the kohen ha-moshiach. In Talmudic literature the title Moshiach, or Melech HaMoshiach (the King Messiah), is reserved for the Jewish leader who will redeem Israel in the End of Days.”[35] Jews belief is that the mashiach will be a human being, the prevailing view at the time of the angel’s proclamation to the shepherd. He will also be a descendant of King David.[36] “Our prophets speak of the advent of a human leader, of a magnitude that the world has not yet experienced. His unique example and leadership will inspire mankind to change direction.”[37] The Hebrew מָשִׁיחַ māšîaḥ meaning “anointed one”, is translated into Greek as Χριστός - Christos, from where we get the English word ‘Christ’. And the New Testament records are of a Christos(māšîaḥ) that is fundamentally different from that of Jewish understanding. However, what both Jews and Christians are unanimous on is that this Messiah, Anointed One, Christ, must be a proper and complete human being.[38] The disagreement between Jews and Christian is on whether this person is also God, who had become flesh. For the Jews, this is blasphemy, for no human being can be God. For the Christian, this is Mystery, for God to become human, to be like us in all ways. I am ever grateful to Professor James B Torrance, my Systematic Theology lecturer during my brief stint at the University of Aberdeen, Scotland, 1982-1983, for his words towards an appreciation of this mystery. He taught of Christ as being: “Son of God by nature, becoming Son of Man by nature, that we who are sons of Man by nature, may become Sons of God by grace.” He also affirmed in one of his unforgettable lectures that the Salvation Army Doctrine number 4 was the best expression of who this Christ Jesus is: “We believe that in the person of Jesus Christ the Divine and human natures are united, so that He is truly and properly God and truly and properly man.”[39] The angel’s message unequivocally affirms the humanity and humanness of this Messiah Christ. For the sign given to the shepherds was that they would find a human “baby wrapped in cloths and lying in a manger.”[40] Not only that, but this sign also affirms that He is Savior and Lord. In Biblical Hebrew, the word ‘Lord’ first appeared in Genesis 2:4 and in that context refers to the Hebrew Tetragram theonym יְהוָה comprising the four Hebrew consonants Yod, Heh, Waw, and Heh.[41] It is however an anomaly to note that according to Exodus 3:14, God only revealed this Name to Moses at that time, suggesting that prior to that, this theonym was not known or used of God among the Jews and descendants of Abraham.[42] God seemed to have been known only as the God of Abraham, the God of Isaac and the God of Jacob. “After the Babylonian Exile (6th century BCE), and especially from the 3rd century BCE on, Jews ceased to use the name Yahweh for two reasons. As Judaism became a universal rather than merely a local religion, the more common Hebrew noun Elohim (plural in form but understood in the singular), meaning “God,” tended to replace Yahweh to demonstrate the universal sovereignty of Israel’s God over all others. At the same time, the divine name was increasingly regarded as too sacred to be uttered; it was thus replaced vocally in the synagogue ritual by the Hebrew word Adonai (“My Lord”), which was translated as Kyrios (“Lord”) in the Septuagint, the Greek version of the Hebrew Scriptures.”[43] “The Masoretes, who from about the 6th to the 10th century CE worked to reproduce the original text of the Hebrew Bible, added to “YHWH” the vowel signs of the Hebrew words Adonai or Elohim. Latin-speaking Christian scholars replaced the Y (which does not exist in Latin) with an I or a J (the latter of which exists in Latin as a variant form of I). Thus, the tetragrammaton became the artificial Latinized name Jehovah (JeHoWaH). As the use of the name spread throughout medieval Europe, the initial letter J was pronounced according to the local vernacular language rather than Latin.”[44] אֲדֹנָי[45] ʼĂdônây (Adonai) in the Hebrew Bible is always used to refer to God.[46] Another Hebrew word אָדוֹן[47] 'āḏôn (aw-done') is usually used in reference to a person in authority or having power over you, though sometimes references God. I am therefore curious as to the actual Hebrew word vocalized by that the angel as ‘Lord’ and recorded in the Greek as κύριος transliterated as kyrios and translated as Lord in English, as the Greek word kyrios, lord, is used for both God and humans too. One view is that the word ‘Lord’ probably was 'āḏôn meant to refer to a lord or ruler of humankind, a title that is linked to the understanding of the Jewish Messiah. This view has support in the actions of the shepherds when they visited the babe at the manger. There was no record of them worshipping the baby.[48] However, one cannot discount that the word ‘Lord’ as in āḏôn could have meant God, as in Exodus 24:33 and in Psalms 8:1,9, 110:1 and 147:5[49], as wise men[50] came from the East to worship him.[51] But do we really need to choose one above the other? I think not. Why can’t He be Lord among men and God at the same time? For is it not written of this child that he is God[52], the Word became flesh[53], and that he, as resurrected, ascended and glorified man is now King of Kings and Lord of Lords[54] as Mediator[55] between God and humankind, the man Christ Jesus? With this in mind, a deeper understanding of the Person of Savior, Messiah and Lord, I proffer, in significance, relevancy and purpose, can only happen when we take into account the significance and relevancy of all involved to, with, through and in this Person, in particular, Triune God, Israel, humanity as a whole and each of us as unique individuals of being and becoming. In the Mystery of Christ in us, the hope of glory, and we in Christ, all in this Person, I believe we will be able to overcome not only unovercomed fears but all fears. The following are some scriptures that address this: “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him.”[56] “And we have come to know and have believed the love which God has in us. God is love, and the one who abides in love abides in God, and God abides in him. 17 By this, love has been perfected with us, so that we may have confidence in the day of judgment, because as He is, so also are we in this world. 18 There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.”[57] The only way that I have found to be free and continue to be free from unovercomed fears and all other fears is to continually receive and embrace God’s love in Christ Jesus for me and in me through Spirit, and thereafter continuing to rest in God and His love in Christ Jesus. Christ Jesus and His relationship to me and mine with him is my answer to overcome unovercomed fears and to be free from all fears. I stand with Paul’s following words: “we know that for those who love God all things work together for good, for those who are called according to His purpose. Because those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers; and those whom He predestined, He also called; and those whom He called, He also justified; and those whom He justified, He also glorified. What then shall we say to these things? If God is for us, who is against us? He who indeed did not spare His own Son, but delivered Him over for us all, how will He not also with Him graciously give us all things? Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will affliction, or turmoil, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, “For Your sake we are being put to death all day long; We were counted as sheep for the slaughter.” But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.”[58] Finally, on that night mentioned in the narrative, there also suddenly appeared “with the angel a multitude of the heavenly host praising God and saying, Glory to God in the highest, and on earth peace, good will in man,”[59] in celebration of the birth of this Person, Savior, Messiah-Christ and Lord. As I conclude, I wish to extend my encouragement and invitation to you, the reader, to journey in unraveling the deeper mysteries of the angel’s message for you, confident that in doing so, you will be blessed with peace and God’s goodwill towards and in you, giving all of us cause to give glory to God for this Man, our Savior, our Christ and our Lord. [1] Luke 2:8-14 LSB [2] Romans 8:20-21 New Testament For Everyone (NTFE) [3] Romans 8:19 (NTFE) [4] Romans 8: 22-23 NTFE [5] Ecclesiastes 1:1 NASB NOG translates it as “Absolutely pointless!” says the spokesman. “Absolutely pointless! Everything is pointless.” [6] Romans 8:20-22 NTFE [7] Romans 8:16-17 NAB [8] Colossians 2:9 NIV [9] Colossians 1:19-20 NIV [10] Exodus 33:20 ERV [11] Exodus 3:14 [12] Luke 2:11 AMPC [13] Matthew 1:20-21 [14] Strong’s H3091 [15] Strong’s H3068 [16] Strong’s H3467 [17] Strong’s G2424 [18] See Strong’s H3467 [19] See Strong’s G4982 [20] Jesus Strong’s G2424– God is salvation or God saves from Hebrew Joshua Strong’s H3091 [21] σώζω sṓzō, sode'-zo; from a primary σῶς sōs (contraction for obsolete σάος sáos, "safe"); to save, i.e. deliver or protect (literally or figuratively):—heal, preserve, save (self), do well, be (make) whole. Strong’s G4982 [22] singular in Greek. But see Genesis 49:10 people is plural in Hebrew. Luke 2:10- although people is singular, the word all is before ‘people’ so people meant humankind. See also John 12:32 where Jesus spoke of drawing all to him. See also Colossians 1:10 “unite all things in Him” [23] ἁμαρτία hamartia Strong’s G266 from G264 –properly- to miss the mark, failing to hit the mark [24] Matthew 1:20-21 RSV [25] Matthew 1:21-23 RSV. Was the prophet wrong as he was named Jesus? What do you think? [26] ἁμαρτία hamartia Strong’s G266 from G264 –properly- to miss the mark, failing to hit the mark [27] John 12:32 “And I, if I be lifted up from the earth, will draw all men unto me.”JUB Genesis 49:10 “The sceptre shall not be taken from Judah, nor the lawgiver from between his feet until Shiloh comes; and unto him shall the gathering of the people be.”JUB –the word “gathering” literally means obedience and translated as such by most translators. Gathering in obedience. Note people is in the plural in Hebrew. [28] Hebrews 7:25 CJB [29] John 1:29 [30] See Strong’s G266 read with Strong’s G264 properly, to miss the mark. [31] John 1:29 [32] Strong’s H4899 [33] Judaism 101 Mashiach: The Messiah I believe with perfect faith in the coming of the mashiach, and though he may tarry, still I await him every day. (Principle 12 of Rambam's 13 Principles of Faith) jewfaq.org Modern scholars suggest that the messianic concept was introduced later in the history of Judaism, during the age of the prophets. They note that the messianic concept is not explicitly mentioned anywhere in the Torah (the first five books of the Bible). However, traditional Judaism maintains that the messianic idea has always been a part of Judaism. jewfaq.org [34] Judaism 101 Mashiach: The Messiah [35] Chabad.org - What Is the Jewish Belief About Moshiach (Messiah)? [36] Jeremiah 23:5, “See, a time is coming—declares GOD —when I will raise up a true branch of David’s line. He shall reign as king and shall prosper, and he shall do what is just and right in the land.” 33:15 “In those days and at that time, I will raise up a true branch David’s line, and he shall do what is just and right in the land.” [37] Chabad.org – What Is the Jewish Belief About Moshiach (Messiah)? Why the belief in a human messiah? [38] Judaism 101 Hebrews 2;14, Galatians 4:4 John 1:14 among other passages. [39] Salvation Army Doctrine Number 4. [40] Luke 2:12 [41] Encylopedia Britannica - Yahweh [42] See Exodus 3:1-14 [43] Encyclopedia Britannica - Yahweh [44] Encyclopedia Britannica - Yahweh [45] אֲדֹנָי ʼĂdônây, ad-o-noy'; an emphatic form of H113; the Lord (used as a proper name of God only):—(my) Lord. See Strong’s H136 and H113 As pronunciation of the Tetragrammaton came to be avoided in the Hellenistic period, Jews may have begun to drop the Tetragrammaton when presented alongside Adonai and subsequently to expand it to cover for the Tetragrammaton in the forms of spoken prayer and written scripture. Owing to the expansion of chumra (the idea of "building a fence around the Torah"), the word "Adonai" itself has come to be too holy to say for Orthodox Jews outside of prayer, leading to its replacement by HaShem ("The Name"). Wikipedia Adonai Names of God Deuteronomy 10:17 has the proper name Yahweh alongside the superlative constructions "God of gods" (elōhê ha-elōhîm, literally, "the gods of gods") and "Lord of lords" (adōnê ha-adōnîm, "the lords of lords": כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים; KJV: "For the LORD your God is God of gods, and Lord of lords")Wikipedia Names of God Adonai. See also Isaiah 25:8 [46] See Strong’s H136 and H113 [47] Strong’s H113 usually used for a human ruler or persons of authorityor entities having power over you (eg. angel of the Lord) but also used in reference to God eg. Exodus 24:33, Psalm 8:1,9, Psalms 110:1, 147:5 [48] Luke 2:15-17 [49] Exodus 24:33, Psalm 8:1,9, Psalms 110:1, 147:5 [50] Magi - μάγοι magoi plural [51] Matthew 2 [52] John 1:1-2 [53] John 1:14 [54] Rev 17:14, 19:16, I Timothy 6:15 [55] 1 Timothy 2:5 [56] 1John 4:9 LSB [57] 1 John 4:16-18 LSB [58] Romans 8:28-39 LSB [59] Luke 2:13-14 JUB
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