Questions Re. the Babe in the Manger

In this part of the sermon: Martin introduces the four Gospels as 'galleries of the King,' offering verbal portraits of Jesus. He notes that only Matthew and Luke provide birth accounts, but John's Gospel…

Martin quotes Hugh Martin's description of the four Gospels as 'galleries of the King,' likening them to picture galleries offering verbal portraits of Jesus, setting the stage for exploring John's unique perspective.

The following sermon was delivered on Sunday morning, December 18, 2005, at Trinity Baptist Church in Montville, New Jersey. In what I regard as one of the most profoundly instructive books I have ever read, entitled The Abiding Presence, a book written by a Scottish preacher and theologian by the name of Hugh Martin, who lived and preached and wrote in the 19th century. In this book, Mr. Martin calls the four gospel records, Matthew, Mark, Luke, and John, the galleries of the King, and he likens them to four different picture galleries into which we may walk. And there have these verbal portr...

0:03 - 1:15 Read in full sermon

In this part of the sermon: Martin poses the first question: Did the babe in Bethlehem's manger exist before His birth? He contrasts this with ordinary human existence, which begins at conception and birth…

Martin uses the common experience of a birth certificate and the absurdity of asking if a newborn existed before birth to highlight how unique the question of Jesus' pre-existence is.

Now, if this question were asked of you or of me, it would be a no-brainer question. While we understand that biologically and theologically our existence begins with conception in our mother's wombs, we have no real bona fide registered existence on earth until amidst birth pangs or by the surgeon's skillful use of the knife in the case of a C-section, we are actually brought into this world, and then a certificate called a birth certificate is registered somewhere in the town, in the hospital, or in the home in which you were birthed, and no one would ever think of coming to you. When you la...

6:03 - 7:28 Read in full sermon

In this part of the sermon: Martin poses the first question: Did the babe in Bethlehem's manger exist before His birth? He contrasts this with ordinary human existence, which begins at conception and birth…

He dismisses the concept of reincarnation as 'nonsense' to underscore the biblical understanding of human existence beginning at conception, contrasting it with the unique pre-existence of Christ.

Now, if this question were asked of you or of me, it would be a no-brainer question. While we understand that biologically and theologically our existence begins with conception in our mother's wombs, we have no real bona fide registered existence on earth until amidst birth pangs or by the surgeon's skillful use of the knife in the case of a C-section, we are actually brought into this world, and then a certificate called a birth certificate is registered somewhere in the town, in the hospital, or in the home in which you were birthed, and no one would ever think of coming to you. When you la...

6:03 - 7:28 Read in full sermon

In this part of the sermon: Drawing from John 1:1-2, Martin explains that 'In the beginning was the Word,' emphasizing the Word's eternal, continuous existence, distinct from yet in close relationship with…

Martin explains that the Greek translation of the Hebrew Old Testament (the Septuagint) began with 'en-arche' ('in the beginning'), just like John's Gospel, to show John's intentional connection to creation and eternity.

All things were made through Him, and without Him was not anything made that has been made. In Him was life, and the life was the light of men. Now, John begins his Gospel with these two little words, en-ache, that is, in the beginning. And in the Greek translation of the Hebrew Old Testament scriptures, when you would pick it up as a Greek to read it, and that was the working Bible of the world, into which, our Lord Jesus came, into which the Apostles went with their preaching.

8:17 - 8:56 Read in full sermon

In this part of the sermon: Martin connects John's opening verses to the Gospel's overall purpose (John 20:30-31): that readers believe Jesus is the Christ (Messiah) and the Son of God. He illustrates this…

He uses the example of people on 'Antiques Roadshow' exclaiming 'Oh my God!' when discovering an item's value to distinguish Thomas's confession ('My Lord and my God') as a revelation of truth, not a profane exclamation.

It was a revelation. It was a revelation. It was a revelation. The Pharisees wrote, brought in what they thought was a piece of junk that they got for 50 cents in a yard sale and find out it's worth 50,000.

20:21 - 20:30 Read in full sermon

Driving home: Sin though it is a part of our experience, and we know of none around us without it, we must never think sin is normal. It is a wretched, twisted, perverse intrusion of abnormality into humanity.

Martin references God visiting Abraham with three men (angels) who took on temporary corporeal existence, to contrast this with Christ's permanent taking on of true human flesh and blood.

that this eternal Word actually took to Himself all the components of a real, sure enough, flesh and blood, thinking, feeling, willing, rational soul and body. Unlike angels, who are described in Hebrews 1.14 as ministering spirits, to whom God gives human faculties and even human appearance for specific tasks, the Word did not take an angelic form for a time. You remember when God wants to visit Abraham and talk to him about this whole matter of Sodom and the judgment, three men appear. And as far as Abraham knows at first, they're just three men. They are angels to whom God gives corporeal e...

26:33 - 27:38 Read in full sermon

Driving home: Sin though it is a part of our experience, and we know of none around us without it, we must never think sin is normal. It is a wretched, twisted, perverse intrusion of abnormality into humanity.

He imagines an angel taking on a body to help with the offering, appearing as an ordinary usher, to illustrate how angels can take on human appearance, but it's not their fundamental nature.

And if God wanted an angel to help take up the offering today, He could have given an angel a body that you would not go, like this. You just, oh, they've got an extra usher there. I never saw that guy before, but fine. Sometimes they take on such an appearance that is qualitatively different from ordinary humanity that startles and strikes fear.

28:05 - 28:28 Read in full sermon

Driving home: Sin though it is a part of our experience, and we know of none around us without it, we must never think sin is normal. It is a wretched, twisted, perverse intrusion of abnormality into humanity.

He mentions the angel Gabriel's appearance to Mary and Joseph, noting the common angelic greeting 'Don't be afraid,' to show that angelic appearances often involve a startling, glorious quality, unlike Christ's true humanity.

That's why so often when an angel appears, he's got to come with a message, don't be afraid. When the angel appeared, Angel Gabriel appeared to Mary and to Joseph, his first words were, don't be afraid. There's something intimidating when an angel is given an appearance other than an ordinary human being. Some kind of bright.

28:28 - 28:48 Read in full sermon

In this part of the sermon: Expounding John 1:14, Martin explains that 'the Word became flesh' means Christ took on real, complete, ordinary human existence—a true body and soul, without sin. He contrasts…

Martin uses the biological process of human conception, fetal development, and birth (umbilical cord, stretch marks, quickening, contractions, infant wail) to vividly illustrate the reality and completeness of Christ's incarnation.

When were you conceived? When the little wiggly-tailed sperm invaded an egg.

32:29 - 32:35 Read in full sermon

Driving home: The only Redeemer of God's elect is our Lord Jesus Christ who being the eternal Son of God became man, and so was and continues to be both God and man in one Person and two natures forever.

He highlights the paradox of the Creator of millions of galaxies being a 'little curled up object' in Mary's womb, nourished by an umbilical cord, to emphasize the profound humility and reality of the incarnation.

Without Him was not anything made that hath been made. What was in Mary's womb? The Creator of all millions of galaxies. Now in Mary's womb, nourished by an umbilical cord.

35:04 - 35:19 Read in full sermon

Driving home: The only Redeemer of God's elect is our Lord Jesus Christ who being the eternal Son of God became man, and so was and continues to be both God and man in one Person and two natures forever.

Martin quotes the Nicene Creed and Athanasius to provide historical and theological affirmations of Christ's dual nature as perfect God and perfect man, underscoring the church's careful articulation of this mystery.

He was as much the Word in Mary's womb as He was when untold millions of angels bowed and worshipped Him before He ever chose to come to Mary's womb and take our humanity into union with Himself. It is the Word that became flesh. And it is this wonderful mystery of the Logos, the Creator, assuming our nature, that our forefathers felt was so critical to the Gospel that they spent months hammering out what the Scriptures taught. They came up with such marvelous confessional statements and creedal statements such as the Nicene Creed, and I quote, speaking of Christ, who for us men in our salvati...

35:44 - 37:13 Read in full sermon

Driving home: The only Redeemer of God's elect is our Lord Jesus Christ who being the eternal Son of God became man, and so was and continues to be both God and man in one Person and two natures forever.

He quotes A.W. Tozer's delight in reading old creeds to encourage listeners to appreciate the theological depth of these historical statements about Christ's person.

a term that confuses some. Man of the substance of His mother, born in the world, perfect God and perfect man, a reasonable soul in the human flesh, subsisting, equal to the Father as touching His Godhead, inferior to the Father as touching His manhood, who though He be God and man, yet He is not two, but one Christ, one, not by conversion of the Godhead into flesh, but by taking of the manhood into God, one altogether, not by confusion of substance, but by unity of person. For as the reasonable soul in flesh is one man, so God in man is one Christ. A.W. Tozer used to say nothing thrilled him ...

37:13 - 38:10 Read in full sermon

Driving home: The only Redeemer of God's elect is our Lord Jesus Christ who being the eternal Son of God became man, and so was and continues to be both God and man in one Person and two natures forever.

Martin quotes the Westminster Shorter Catechism's answer to 'Who is the Redeemer of God's elect?' to concisely summarize the doctrine of Christ as God and man in one Person, two natures forever.

And the answer of John is the Word became flesh and so constitutes the One whom we identify as our Lord Jesus Christ, as much God as though He never took true humanity, as much a man as though it was not taken by true Godhead. God and man, as the Shorter Catechism so beautifully states it, who is the Redeemer of God's elect? The only Redeemer of God's elect is our Lord Jesus Christ who being the eternal Son of God became man, and so was and continues to be both God and man in one Person and two natures forever. Well, that brings us to question number three. Why? Why did the eternal divine Word...

38:26 - 39:27 Read in full sermon

Driving home: There is no biblical rationale for the manger apart from the cross. It is only the cross that exegetes the manger. The Word is made flesh to what end? That He might be the Lamb of God to bear away the sin of the world.

He explains the Jewish sacrificial system, where worshippers transferred sin to a lamb, to illustrate the deep meaning of John the Baptist calling Jesus 'the Lamb of God' for his Jewish audience.

John is speaking to Jews. For whom the concept of sin and Lamb was indelibly embedded upon mind and spirit. The whole Jewish religious worship system centered around the offering of lambs and of other animals, but supremely lambs. Lambs to whom the worshipper would symbolically transfer the guilt of his sin by laying his cross upon the head of the Lamb.

41:52 - 42:26 Read in full sermon

In this part of the sermon: The core answer is that the Word became flesh to be 'the Lamb of God who takes away the sin of the world' (John 1:29). Martin explains that the manger is inseparable from the…

Martin uses the metaphor of God in court, robed in justice, venting His fury upon the Lamb (Christ) for imputed sins, to explain the substitutionary nature of the atonement and Christ's cry of dereliction.

Chapter 3, Christ redeems those who are by becoming a curse for us. God's Lamb to whom our sins are imputed and when they are laid to His charge God comes forth robed in all of His glorious robes of perfect justice and in court God deals with the Lamb and His fury is vented upon His Son until the Son cries amidst the blackened heavens, My God, My God, why have You forsaken Me? So there's our three simple questions standing by the manger. Did the baby in that manger exist before His birthday in Bethlehem?

46:45 - 47:29 Read in full sermon

Driving home: What in the world did he stand to gain? By coming to Mary's womb and to Bethlehem's manger? It's the only way he could gain us.

He speculates on what believers will see in the eternal state with glorified bodies, suggesting they will behold the glorified God-man Jesus, through whom the effulgence of God's glory will be revealed.

And so when John has his vision of heaven and the eternal state, what does he see? He sees God. He says, I saw the throne of God and of the Lamb. And if the glory of God is revealed in the face of Jesus Christ, and I don't want to tread where Bible doesn't lay my bricks, but if God is a spirit in His very essence, and the Father has no physical form, and the Scripture says we shall look upon His face, and the glory of God is revealed in the face of Jesus Christ, could it be that in the eternal state when we have our glorified bodies with eyeballs and retinas and optic nerves, no degeneration i...

48:11 - 49:39 Read in full sermon

Driving home: What in the world did he stand to gain? By coming to Mary's womb and to Bethlehem's manger? It's the only way he could gain us.

Martin quotes 'old writers' who said there's a man in glory who carried with him all the memories of being a man on earth, emphasizing Christ's continued humanity and empathy.

And we shall worship God and the Lamb forever. The Word became flesh. The old writers used to say there's a man in the glory who carried with him up to heaven all of the memories of what it was like to be a man on earth, in a body like unto ours, susceptible to weakness and weariness and hunger, a soul like ours, susceptible to grief and joy and pity and disappointment and excitement, all of these emotions described as you walk through the galleries of the King. And there in heaven, what did John see in the glory?

49:39 - 50:23 Read in full sermon

Driving home: What in the world did he stand to gain? By coming to Mary's womb and to Bethlehem's manger? It's the only way he could gain us.

He suggests that Jesus' scarred body might be the only scarred body in heaven, serving as an eternal reminder of our redemption, making the point that His sacrifice is forever visible.

What did John see in that vision in Revelation chapter 5? He said, I saw a Lamb in the midst of the throne as it had been slain. The Lamb lifts, and yet it's a Lamb as though it had been slain. Could it be that the only scarred body in heaven is going to be that of Jesus?

50:23 - 50:43 Read in full sermon

Driving home: What in the world did he stand to gain? By coming to Mary's womb and to Bethlehem's manger? It's the only way he could gain us.

He quotes Luther, 'By this our love is won,' to emphasize that Christ's self-sacrificial love in the incarnation and atonement is what draws our hearts to Him.

That forever and forever we'll be able to look upon the marks by which our redemption was secured? No wonder Luther wrote, By this our love is won. He takes what he didn't need. What did he stand to gain?

50:43 - 51:01 Read in full sermon