Why do we take time to celebrate the Christmas holiday? Why does a nation of people take time out of their busy schedules to celebrate this national holiday? Are you all busy? How much time have you taken out of your busy schedule to decorate (how much have you taken out of your budget), to buy presents and open and send Christmas cards?
Sometimes in the hype of a holiday, we tend to forget the real reason for the holiday that we are celebrating.
I see this during the Easter season; many people think that Easter is all about a big bunny that comes to the house to give us candy. Who thought that up? The dentist? The Forth of July and Memorial Day get reduced to another day off of work for many people.
If you ask people what the reason for the season is, you will get many different answers, they will range from; “it is a special time for the kids”; to “it is a time to give and receive gifts”; to “it is a time for family” to “Jesus”. I know why we say these things. With all the commercialization and hype around Christmas we lose sight of Christ.
I have watched a few new Christmas programs that lead you to believe that this season is all about children and family. It is a time to give gifts and be with family and reconcile any differences that exist in the family.
If you push hard enough, many people will finally say that Jesus is the reason for the season. Over the last several weeks we may have seen that statement in a variety of places from cards to T-shirt’s to Church bulletin boards.
But is that a true statement? Is Jesus really the reason for the season?
Is Jesus really the reason for the season or is there some deeper reason for the birth of Jesus that we celebrate during this season?
I want to look briefly look at a few statements that the writers of the New Testament to see if we can uncover the real reason for the season.
As you celebrate the birth of Christ this Christmas don’t forget the real reason for the season.
SERIES TEXT
And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.
“The Word” continues the opening words of the prologue in John1:1. “Became flesh” does not mean the Word ceased being God; rather, the Word, who was God, also took on humanity (cf. Phil. 2:6–7). This is the most amazing event in all of history: the eternal, omnipotent, omnipresent, infinitely holy Son of God took on a human nature and lived among humanity as one who was both God and man at the same time, in one person. “Dwelt among us” means more literally “pitched his tent” (Gk. skēnoō), an allusion to God’s dwelling among the Israelites in the tabernacle (cf. Ex. 25:8–9; 33:7). In the past, God had manifested his presence to his people in the tabernacle and the temple. Now God takes up residence among his people in the incarnate Word, Jesus Christ (cf. John 1:17). Thus, the coming of Christ fulfills the Old Testament symbolism for God’s dwelling with man in the tabernacle and the temple. Later, through the Holy Spirit, Christ will make into a temple both the church (1 Cor. 3:16) and a Christian’s body (1 Cor. 6:19). The references to God’s glory refer back to Old Testament passages narrating the manifestation of the presence and glory of God in theophanies (appearances of God), the tabernacle, or the temple (e.g., Ex. 33:22; Num. 14:10; Deut. 5:22). the only Son from the Father. Jesus is the “Son of God,” not in the sense of being created or born (see John 1:3), but in the sense of being a Son who is exactly like his Father in all attributes, and in the sense of having a Father-Son relationship with God the Father. The Greek word underlying “only,” monogenēs, means “one of a kind, unique,” as in the case of Isaac, who is called Abraham’s “one-of-a-kind” son in Hebrews 11:17 (in contrast to Ishmael; cf. Gen. 22:2, 12, 16). Thus “only” is a better translation than “only begotten” (made familiar through its use in the KJV).
SERMON TEXT
Philippians 2:6-8: “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.
INTRODUCTION
Good afternoon, dear brothers and sisters. Over the next three sermons, we will delve into the profound mystery of the incarnation under the series titled “Emmanuel: God With Us.” Today, in Part 1, we focus on “The Humility of God.” Our foundation is in Philippians 2:6-8: “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.”
THREE EXAMPLES OF CHRIST’S HUMBILITY:
1. Divine Equality: In Philippians 2:6-8, it’s emphasized that Christ, despite being in the form of God, did not consider equality with God something to be grasped. This reflects humility as Christ, being divine, willingly set aside the outward privileges that came with His divine nature.
2. Self-Emptying (Kenosis):
The passage illustrates Christ’s humility through kenosis, a self-emptying or pouring out of oneself. Christ took on the form of a servant, willingly relinquishing the glory and majesty inherent in being God to become human and serve humanity.
3. Obedience unto Death:
The ultimate act of humility is highlighted as Christ, despite His divine nature, became obedient to the point of death. This underscores the sacrificial nature of Christ’s humility, willingly submitting to the suffering and death on the cross for the redemption of humanity.
REFLECTION:
The incarnation is a testament to God’s humility as the Creator willingly became part of His creation. We’ll explore what this humility means for us and how we, too, can embody humility in our daily lives.
APPLICATION:
- – Reflect on areas of your life where humility can transform your relationships.
- – Consider how Christ’s humility inspires your own acts of service