The Deep Darkness of Advent

Advent always begins in the dark.[1]

The world around us is quick to throw up lights, isn’t it?  The day after Halloween, even before Remembrance Day, the artificial glow of Christmas lights began to appear.

As the nights start earlier, the sun rises later, and the cold sets in it’s no surprise that we’re quick to search for something – anything, really – to brighten that darkness.  And if we think back 30 or 50 years ago, without even noticing it, that searching, that yearning for a bit of garland, for the comfort of the warm glow from the tree has become so much more intense, hasn’t it?

For so many people, for centuries, the tree would come into the house just in time for Christmas – often on Christmas Eve! – and brighten the home with cheer for the 12 days of celebration, just as the days begin to lighten and the hope of the New Year is around the corner.  Now – in spite of all the comforts and improvements the modern world was supposed to bring us – it seems we want to wish away the last two months of the year as we string up artificial light in an attempt to drive out the deep darkness that so easily crowds in on our lives.

Now, don’t get me wrong – my own Christmas Tree is up… or seeing as Christmas is still almost 4 weeks away, I suppose you could call it an “Advent Bush”, or as one of my friends said on Facebook, it’s an “Anti-Depression Serotonin Shrub”!

But think about it – is that not how the world operates? 
There’s a real darkness; a real weight; a real longing; perhaps even a real and deep dis-ease with how things are (or appear to be).  But the world’s response, time after time, is to string up artificial lights!  “If December is dark, string up lights, think positive thoughts, try to forget the hear and now, and pretend it’s already Christmas”.  “If November’s dark, string up some lights, and pretend that’s Christmas too”.

I love Christmas lights, but I believe we have to ask: are we preparing our hearts and homes for the coming of our Lord and King?  That’s a good and holy thing – something we should do all year long.  Or… and only you can know the answer to this – is the world around you inviting you, in the face of all the concern, anxiety, and darkness of today, to pretend it isn’t there, string up artificial lights, and instead of living in and working through the here and now, to let our anxiety simmer under that warm artificial glow, and add tomorrow’s worries and anxieties on top of today’s?

The Season of Advent

It’s become popular to think of Advent as a season for preparation for Christmas.  It’s easy to see how we got that idea – after all, this is the secular season of pretending the darkness isn’t real, and focussing, even obsessing over romanticized, unobtainable visions of what Christmas is supposed to be.

But that’s not what Advent has been for the Church.  Yes, Advent is a season of preparation, but Christmas – the Lord’s birth – happened over 2000 years ago.  How can you possibly prepare for something that has already taken place?  That’s insane!  You can’t prepare for something 2000 years ago, can you?

No, Advent is a time of preparation, but not for Christmas.  The word “advent” means “coming”.  And what do we say in the Creed every time we gather?  (What is it?)

On  the third day he rose again… he ascended into heaven and is seated at the right hand of the Father… and he will come again in glory to judge the living and the dead, and his kingdom will have no end.

The Nicene Creed (the Apostles’ Creed omits “in glory”)

My friends, don’t let the artificial lights in my living room fool you – that right there, that line of the creed, is Advent!  That is the coming from which this season gets it’s name.

And, no matter how many lights we plug in, no matter how many candles we light, no matter how many hours we spend sitting with a happy light, no matter how many Hallmark movies we watch, or how many times we watch The Grinch, or how many times I play Kenny Rogers and Dolly Parton’s “Once Upon a Christmas”, it does no good to pretend that the darkness that we feel, and even the deep darkness of a world of guilt and shame and hurt and crushed dreams and oppression is anything less than real.

Advent isn’t about preparing for something long ago in the past.  Advent, this season shrouded by the real darkness of the world around us, is preparation in sure and certain hope that, just as He came once as a helpless babe, bearing the full weight of the world’s oppression and violence, even making himself the willing, innocent victim of death, he will come again, with all the power, and majesty, and awe, and terror of the rightful King who returns to overthrow and finally cast out the powers of death and sin and – though we say this with the humility of those who ourselves will be judged – he comes to call to account both those who heard his voice and worked against the enemy, reflecting his glorious light, keeping those lights burning as beacons on the hills calling lost wanderers in, as well as those who instead chose to follow the propaganda, pretend the darkness isn’t real, and allow their friends and neighbours to stumble, fall, and even be crushed as the weight and shame of yesterday’s failures and tomorrow’s anxiety strip away all hope for today.

That’s Advent.  That’s the Coming.  And this is the season of preparation.

The God who Hides… for our benefit

In Isaiah 64 – like elsewhere in scripture – we read, perhaps surprisingly, of God hiding himself.  Now, of course, we know, fundamentally, that God is active in every time and every place; just think about that – nothing, nothing you’ve done or I’ve done, nothing that has ever taken place is a surprise to God; He’s already seen it all first hand, for nothing exists without him.

Yet, as we know from scripture, God’s desire is to be really present with us in a way that we can recognize; He desires to be present so that we can know him fully and He can know us. 

Yet, He is a holy God.  Before him is a consuming fire.[2] Darkness cannot exist in the presence of light; cold cannot exist in the presence of heat; unholiness cannot exist in the presence of God.

And so, at various times and places, as we read this morning, God has hidden his face.  As we heard today “We all have become like one who is unclean, and all our righteous deeds are like a filthy cloth … this is no one who calls on your name, or attempts to take hold of you, for you hidden your face from us, and have delivered us into the hand of our iniquity” (see Isaiah 64:1-9).  Let’s be clear – it’s not that God abandons us.  It’s the opposite — look at the world around us: if he were to show forth His glory, ‘oh Lord, who could stand?’

So on the one hand, the church cries out in the darkness of Advent, “O Lord, come quickly!”.  Really, you might say that we’ve been in Advent since March this year, crying out for a deliverer, stumbling in the darkness, praying that God would display his power and set things right.

I would say all of us hope for that new tomorrow, all of us yearn for that coming day with the new creation, when we will be reunited with those we love, when sorrow and sighing and death are no more. 

But at the same time, if the Lord came in his glory with his angels, the heavens torn open and the mountains quake as the consuming fire of God comes among us, are we ready?

Yes, “Lord, come quickly”, but as St. Paul wrote to the Philippians, “yes, I want to be with the Lord, which will be far better indeed”, but there is still work to be done, it is more necessary that we remain and proclaim the Gospel so that at his coming, Christ will be glorified (Philippians 1:23-28).

Like Abraham pleading for the great city, like the message of Jonah warning Ninevah of the need to repent, like the prophets calling Israel to repent and return to the Lord, we’ve been commissioned to carry that eternal, in-dwelling light out to a world that is content to string up artificial lights and pretend that all is well, pressing down, hiding away the real darkness and pain, and escaping reality with Christmas movies, scrolling stories on Facebook and Instagram, racing home to make invisible online friends based on a carefully-crafted profile, layer after layer offered by the world to avoid actually dealing with the root problems of isolation and shame and inadequacy that crowd in like deep darkness and slowly make us brittle as the life-sapping cold seeps in.

Yes, “Lord, come quickly”, yet, as we sang not long ago, we face a task unfinished that must and should drive us to our knees before the Lord.  When the advent – the coming for which we deeply long – finally appears, at that day and hour that no one knows, but for which we must always be ready, are we, commissioned messengers of that Good News, ready to stand and give an account for our work? 

As one called to carry the light out into the darkness, I eagerly await the dawning of that great and terrible day, but at the same time, Lord have mercy.  The world is a mess.  Good Lord, deliver us.  But our churches, and Christians, have done as much to harm the message of that Good News as we have done to spread it; oppression, violence, segregation, and slothful ease as Christians everywhere rest content while souls around us stumble forth into the night while we’ve hid our lamps under bushel baskets, or put shades up to the window lest the wandering, weary traveller might actually come in, for which we must cry, simply, spare us, good Lord. 

There’s Work to be Done.
Spare us, good Lord!

Yes, the Lord is King.  Yes, the King is Coming.  Yes, we’re the messengers of the good news.  And it’s a message so important precisely because the darkness is real

No amount of happy thoughts, no amount of cheap garland or flashing artificial lights can drive it out, not if we start in November, or put them up at Halloween, not even if we kept them up all year.  The only solution is that sure and certain hope, that deep gift of faith in the core of your being that knows that Christ is King, as you yourself become a beacon of Christ’s light, as we begin to decrease so it’s not about us, but about Christ in me – the hope of glory, as nations stream to that light, and kings to the brightness of that dawning.

My friends, this is a season of preparation… but don’t be fooled.  We’re not preparing for Christmas; we’re preparing for the advent, the coming of Christ among us, when he comes to judge the living and the dead, yet as one who shares our humanity, born humbly, oppressed, becoming victim to death and worldly power, returning to finally conquer those rebellious forces and, as the world is consumed before the fire of God’s presence, it becomes evident if we’ve been clinging to the world’s power as it is cast away, or if, in the face of sin, darkness, despair, and our own weakness, we stand firm in Christ alone, as all the other ground of sinking sand passes away around us.

And, by God’s grace, as we stand in him alone, we will have brought with us family – husbands, wives, children, grandchildren – friends, neighbours stumbling in the world’s darkness, even strangers crushed by the weight of the world.

…but we don’t know when the Lord will come.  We don’t know when each of us will breathe our last. And so, this is a season of preparation. 

O come, O come Emmanuel.  Spare us, good Lord.  Amen.

[1] This is a beloved line and idea borrowed from Fleming Rutledge.

[2] Psalm 97:3, Deuteronomy 4:24 and 9:3, Hebrews 12:29

The Song of Mary: Proclaiming Faith in Things Unseen

And Mary sang: My soul proclaims the greatness of the Lord, my spirit rejoices in God my Saviour.

Today we pick up where we ended last week, looking at the four songs – four of the earliest hymns of the Christian church – which make up the story of Christmas as we read in the Gospel according to St. Luke.

Last week we looked at the Song of Zechariah, the old man with his wife Elizabeth who, by God’s grace, were given a child in their old age; a child who would be John the Baptist, the great prophet preparing the way for the Lord.

In that song, that first act of this great musical, we saw how this birth was connected to so many other “impossible” births before it, as so many of the crucial turning points in God’s plan to save his people depend on God providing a child in an impossible situation.

We also saw that this theme of childless couples proves a point – that God’s mighty intervention doesn’t come for those who “sort of” depend on God, but is for those who realize that they’re out of options, that there is nothing that they can do in their human strength, to change their situation.  It’s in those situations that we see God keeping his word to defend the powerless.

A Hymn of Praise

Today we hear another great hymn of the Church, this time on the lips of a more familiar character in this Advent drama: Mary, the mother of Jesus.

If we look at that text, the text we recited on page 86 of the BAS, we see that this triumphant song of praise has three parts.

It begins as all good hymns should begin – by praising God.  “Deep in my soul – with all that I am – I proclaim the greatness of the Lord”, why? “Because, as he promised through the prophets and has displayed throughout the Old Testament, he has favour on his lowly servant.”

Then, from that opening full of praise, we hear that this, indeed, is part of God’s plan unfolding.  Just as generations before had known God as ‘the God of Abraham, Isaac, and Jacob’, just as the entire nation of Israel knew God as the one who spoke through Moses, as the one who established the throne of David, so, “from this day,” says Mary, “all generations…” will know that our God, the One True God, is the one who brought forth his Son Jesus Christ from the Blessed Virgin Mary, something that we proclaim every time we gather.

“The Strength of His Arm'”

Then the song takes a different direction. 

“He has mercy on those who fear him; he has shown the strength of his arm; he has cast down the mighty from their thrones; he has filled the hungry with good things.”

…but wait now.  Here we have Mary singing this great song about God’s power and might… but who is she?  She’s a pregnant teenager from an unimportant, practically unknown village, engaged to be married to a common tradesman.

And she’s singing these words as a person whose government has been overthrown, and who is now subject to a vast military empire, and empire in which the mighty sit quite happily on their thrones, and the poor are taxed heavily even on what little they have.

By any objective worldly measure, “the hopes and fears of all the years”, the hopes and dreams of freedom from oppression and justice for the lowly aren’t all delivered as Mary sings her song; not even close, as St. Matthew tells us it won’t be long until her own little family, Mary, Joseph, and the young Jesus, flee to Egypt to escape a proud, conceited ruler on his throne.

And, certainly as Christians gathered to sing this song in the generations that followed, their experience wasn’t better, but even worse than when Mary first sang these words.  These earliest Christians were ridiculed, dragged before the rulers of their synagogues, beaten and at times even stoned to death by the powerful rulers; yet, gathering in homes, or hiding in caves, or meeting in fields outside of town they sing that God has shown the strength of his arm, that he has scattered the proud and cast down the mighty.

What’s going on here?  How is it that this becomes one of the popular, universal hymns of the Early Church when it clearly doesn’t reflect the persecution and real pain experienced by these early Christians?

Well, the thing that persecuted Christians remember while we who enjoy our freedom so easily forget is that we, all of us who are part of the body of Christ, hold dual citizenship.  Persecuted Christians remember, and we so quickly forget, that our Lord’s Kingdom is not of this world.

Yes, we have a God-given duty to work for justice; to remove oppression, to feed the hungry, to clothe the poor, to put hats and mitts on those cold heads and hands whose parents – for whatever reason – cannot care for their children.  But, even if we created a perfect country, even if we somehow got our act together and managed to live in harmony as so many popular Christmas songs say over and over, still, crowns and thrones will perish, and the kingdoms of this world rise and wane.  Though it’s our duty to do what is right, no amount of good deeds or happy thoughts can correct a world that is fundamentally bent towards pride.

The Paradox

And that’s why this song, and the whole Christmas story, the birth of the promised saviour, appears to be so great a paradox:  the greatest king of all kings is laid in a manger, and God himself is nailed to a tree that he created.

It’s such a great paradox that it’s a stumbling block to all who think they’ve got the world figured out.  But, either Jesus is God incarnate or he isn’t, and there is no in-between that makes any sense. 

If he’s God, then this lowly birth is proof that his mission, his purpose, is not to patch up this broken world with its rulers and empires, but to re-make it, to make all things new.  If he isn’t God, then this is simply a poor, unknown family giving birth to their poor son; a son who will be unknown for most of his life, and then after three years of teaching, be crucified for political crimes.

But, if he’s God, if we trust these words, then what we have here is proof that God’s plan is to get right to the root of the problem.  If it’s the humble – those who know that God is God – who inherit the kingdom, then the greatest glory, the place of greatest power, is found in the greatest lowliness.  Exaltation and true strength are found in complete obedience and humble service.

The Grand Solution to the Fundamental Problem

So we look at this ancient hymn, these great words about God’s display of strength not as a battle song for an earthly ruler, but as the national anthem about the Kingdom of Heaven, these words first sung as God joins himself to our humanity so that we may join Him in the place He is preparing for us, just as He promised.

And to do that, to make us fit to dwell with him, takes a complete overhaul of that humanity.

The solution for our sin of disobedience is not for God to give up and start over – after all, God delights in his relationship with people, and we were created to be the crowning jewel of creation, made in God’s own Image and declared “very good”.

It was a disobedient man and woman who caused humanity’s problem, corrupting the world itself, and in the process, making it impossible for us choose humility over power, and right over wrong.

But the glory of this hymn – and the entire story of our salvation – is that, with God, all things are possible.

If no mere mortal can overcome this bending of our wills toward selfishness, if there is no other good enough to pay the price of sin, then the truth is that God loves us so much that God himself would take on human flesh and be born as a lowly baby to show us the way to God, blazing the path and trampling down the gates of death so that we can follow where he leads.

And, for our humanity to be set on that path, it took the humility of a lowly teenage girl.

Where Eve in the Garden chose disobedience and gave birth to fallen humanity that lost its access to God, now Mary offers complete humble obedience; in the face of a birth sounds impossible, where many earlier players in this grand drama would laugh, Mary responds simply “I am the Lord’s servant; so be it”.

And it’s in this act of obedience that God is reunited to us – that Emmanuel, God-with-us, comes here, as Christ himself becomes the new Adam, the first-born of the new creation, and the head of the body to which we may be joined in the ultimate show to strength as death itself is defeated, as the offspring of woman finally crushes the head of the serpent as the strongest worldly powers are confronted with the thing that they fear most – the truth that, in spite of all their wealth, strength, and glory; in spite of the victories they appear to have won through conniving and ridicule and oppression; in spite of all of that, they will pass away.

Just as God promised.

For he has remembered his promise of mercy, the promise he made to our forefathers, the promise from the beginning, that we would be his people and he would be our God, that he would reconcile us to himself, that when this world has passed away, when the mighty have fallen from their thrones and the wealth of the rich is worthless, those who fear the Lord, who walk humbly with their God, are lifted up, filled with good things, and dwell in that kingdom where the lion and lamb lie together, where there is no pain or fear.

My soul proclaims the greatness of the Lord.  My spirit rejoices in God my Saviour.”

These words – this conviction of faith in things that we do not yet see – have been true for Christians in every age.

Will they be true for you?

Four Songs of Christmas: “Blessed be the Lord God of Israel”

Blessed be the Lord, the God of Israel;
he has come to his people and set them free.
He has raised up for us a mighty savior,
born of the house of his servant David.
Through his holy prophets he promised of old
that he would save us from our enemies,
from the hands of all who hate us.
He promised to show mercy to our fathers
and to remember his holy covenant.
This was the oath he swore to our father Abraham:
to set us free from the hands of our enemies,
free to worship him without fear,
holy and righteous in his sight all the days of our life.
You, my child, shall be called the prophet of the Most High;
for you will go before the Lord to prepare his way,
to give his people knowledge of salvation
by the forgiveness of their sins.
In the tender compassion of our God
the dawn from on high shall break upon us,
to shine on those who dwell in darkness and the shadow of death,
and to guide our feet into the way of peace.

Luke 1:68-79, ICEL translation.

I don’t know about you, but I’ve always enjoyed a good musical.  Growing up, I have great memories of watching the Sound of Music and Mary Poppins, back when Disney movies used to come on TV on Sunday nights.

I’m of the generation that was raised on The Lion King and Pocahontas, with hit songs that made it off the screen and onto the radio, and I can remember riding the school bus, screaming along as Elton John belted out “The Circle of Life”.

I’ve always had a soft spot for musicals.

Part of it, I’m sure, is the musician in me, appreciating some well-written tunes.  But part of it, I think, is that music, as an art form, communicates meaning in such a special way.  A good song can summarize a thousand words of complex feelings in just a few memorable lines.  …and memory is part of it, too: one of the realities facing any preacher is that you can come to church every Sunday and hear sermons your entire life, but you will probably never remember even one sentence of a sermon word-for-word.  But, each and every one of us, even the youngest children who cannot read, have memorized the words to our favourite hymns.

Music, too, across cultures, has a way of communicating those things that are too deep for words.  Think back to a Remembrance Day ceremony: the speakers can read poems and deliver speeches about the meaning of remembrance and sacrifice; but nothing makes it sink in like those first blazing notes of that solo trumpet playing the Last Post; it’s a sound that gives goosebumps and calls us to focus in a way that words never could.

This Advent, as we prepare ourselves not only to celebrate Christmas, but to make ourselves ready for Christ’s coming, his advent into our hearts and lives both every day and at the last day when he comes in glory, we’re going to focus on a wonderful but often-overlooked musical.

That musical is the first two chapters of Luke’s Gospel, Luke’s telling of the birth of Jesus.

A Grand Production: More than a Christmas pageant

If you sit down and read the start of Luke – something I encourage you to do when you go home today, it’ll only take 5 minutes – you’ll see that this account of Christ’s birth is no dry news article or history book. 

St. Luke, as the apostles were entering old age after long lives of preaching and teaching by word of mouth, was called by God to record, to write down, their teachings so that they could be carried to the ends of the earth.  And as you read about the birth of Jesus, you’ll see that he included the oldest Christian hymns that we have; hymns sung by the earliest Christians, summarizing exactly what the birth of Christ means, and, like all great songs, saying in the most efficient and memorable way possible how it is that this unlikely birth — an unwed teenage mother giving birth to a helpless baby in a shed in a forgotten farming town — is, amazingly, exactly how God intended to keep his promise to restore and redeem a broken world.

So today, we zoom in on the first song from that musical: the Benedictus, on page 88 of your BAS. 

The Setting

Luke starts us off in his wonderful account of Christ’s birth, not in Bethlehem, but in Jerusalem.

It isn’t Mary and Joseph on the stage, but the story begins with an old priest and his old wife.  In art this priest, Zechariah, is shown as a kind, old man: a long beard, a warm smile on wrinkled cheeks, with a once-strong body now slightly hunched over by the weight of time.  By his side, centre stage in the Gospel, is his wife, Elizabeth, her rosy, wrinkled cheeks framed by her gray hair.

They were faithful believers in God’s promises, and Zechariah was a faithful priest, serving in the temple in Jerusalem. 

But, in spite of their faithfulness, in spite of their faith in God, they were childless.

And that’s an important point – and, if we think back to the Old Testament, it’s a familiar point.

In the days before Old Age Pensions and RRSPs, without welfare or income support, your children were your retirement; your children were your insurance policy for when your body became too weak to work.

Children are a blessing from God, not least because it’s their God-given duty to honour their father and mother, to care for them and provide for them in that great role-reversal of each generation, as the one who once cared for, fed, and changed a helpless baby is now the one being cared for by that child.

Elisabeth is barren; this faithful couple, entering old age, has accepted that they are entirely dependent on God and the good will of others for their survival.

And that should sound familiar, if we look at God’s plan of salvation.

Abraham and Sarah were childless.  They were practically ancient, and God says “your descendants will be like the sand of the sea”, something so ridiculous that Sarah laughs in the face of the angel.

God gives them Isaac, who marries Rebecca.  Clearly, it’s up to Isaac and Rebecca to produce these great descendants, but guess what, Rebecca is barren too. 

God gives them Jacob and Esau; Jacob is to inherit the promise of God, and God changes his name to Israel and says he will make a mighty nation through whom the knowledge and saving truth of God will reach the whole world… except, guess what, Rachel can’t have children either, until God intervenes and she becomes the mother of the tribes of Joseph and Benjamin.

Hannah, too, is unable to conceive until God intervenes and she gives birth to Samuel, the prophet who is responsible for anointing David as King of the Jews, as we know God’s ultimate plan was that that earthly throne would be united with God’s throne in Jesus, who reigns as both Son of Man and Son of God.

The Message

And that’s the first important point that this song teaches us about the message of Christmas: God’s mighty intervention isn’t for those who are “sort of” dependent on God.  God’s outstretched hand and mighty arm doesn’t flex his muscle for those who are faithful but who are “getting along just fine, thank you very much”.

No, God’s promise to lift up the humble and meek, is, throughout history, for those who reach the realization that there is nothing they can do to ‘fix’ their situation. 

God doesn’t want a chosen people who can look back and say, “wow, look how great we are”.  He doesn’t choose mighty heroes, models of human strength.  No, he chooses to raise up a people out of those who are barren. 

That’s the point: God does the impossible for those who love him and have a holy fear, the fear, the awe that comes when you recognize that you are powerless but he is powerful; he does the impossible not when we’re “trying their best” or when we think we’ve “got this under control”, but he does the impossible when those who love him admit that they’re in an impossible situation.  When we admit that He is God and we are not.

This is the story that Luke is proclaiming as he opens the Gospel with this great song: “Blessed be the Lord, the God of Israel, for he has come to his people and set them free.  He has raised up for us a mighty saviour, born of the house of his servant David” – a house built, not on might, but on unlikely people lifted out of impossible situations by an almighty God.

…Just as He promised.

And that’s the second point being made as Luke opens with this great musical number, this great hymn of the Church.  This – what we’re about to see – “is the oath God swore to our forefather Abraham”. 

The message of Christmas, the message of the Gospels, is that God keeps his word. 

Now, it might not be as we expect – and that’s part of the point.  In our Bibles we just need to flip a few pages to see where God’s promises were fulfilled.  But, for the people of Israel, for Zechariah and Elizabeth standing here on centre stage, it’s been 700 years since the prophets said the Messiah would come.  700 years.  That’s like someone making a promise to your great-great-great-great-great-grandmother in the 1300s; it would take a lot of faith for you today to wait for that promise to be delivered; but that’s where we have to remember that God’s timescale isn’t ours; as we sing, a thousand years for Him are like an evening, as the ever-rolling stream of time carries its’ sons away.

But God swore an oath.  Have you ever sworn an oath?  Have you ever made the declaration that your very life and freedom depend on what you’re about to say?  Now, imagine, God, the very Creator of life, has such a plan for our Redemption that He, the Eternal One, swears an oath – swears on His Life – that his people, the holy and righteous, will be free.  Free from the hands of our enemies; free to worship him without fear, all the days of our life.

As we begin the Christmas story, as the first characters walk onto the stage, we sing “God will do the impossible”, and why?  Because this, this birth in a manger, as unlikely as it seems, is God keeping his promises – just wait and see.

And then the song closes with a surprising twist: Zechariah says “you, my child” speaking of John the Baptist, the baby that God sent to this old man and his barren wife, “You will be the prophet of the Most High”. 

That’s the twist: in each of these situations where God has intervened, where God has done the impossible, the end is the same.  Your life is not your own.  When you admit you’re powerless; when you accept God’s promises, you become part of God’s plan.

This child from this barren womb would be the last of the Old Testament prophets, born to prepare the way for the Lord, to preach salvation by the forgiveness of sins.

John the Baptist is no hero: he’s a strange man living in the desert wearing camel skin and eating locusts; he’s not what you want your child to be when they grow up.  But, by the grace of God, he’s an essential part: it’s through Him that God reveals Jesus as his beloved Son when he is baptized in the River Jordan.

Do you ever wonder about your purpose? 

I’m not talking about work or ‘success’ – after all, by all accounts, John was a madman in the desert. 

But, as we prepare for Christmas, as we prepare for Christ to enter our lives in our own day, once we accept that we are powerless and depend on God for the impossible; when we finally come to believe that God will keep his promises, then the clear message of Christmas is that our lives are not our own; that each of us has a purpose, each of us, as we acknowledge God as Lord, has a part to play in God’s plan, a part in this great musical, this great drama playing out from the foundation of the world.

That’s why a wrinkled old man and his wife will hold the baby that baptizes Jesus. 

That’s why a teenaged mom lays the Saviour of the world in a bed of hay

That’s why you and me have been called to bring the Good News of healing, and forgiveness, and freedom from the past and fear of the future to a world …and neighbours… who don’t know that God will do the impossible; who don’t know that God keeps his promises; who don’t know that they, if they’re willing, have a part in this story too.

This is the first song of Christmas, and it’s no “Walking in a Winter Wonderland”, but it’s more than a classic – these are words to live by, words to teach our children, words to bring to the ends of the earth, as we prepare, one day, to see our Saviour face to face, when, like the shepherds and the angels above, we fall on our knees and veil our faces as we come and adore Him, as we worship Christ, our Risen King.

Gospel Lesson: Luke 1:5-24a
Hymns: “Let all mortal flesh keep silence”
and “Lo, He comes with clouds descending” (Easily sung to the tune Regent Square (“Angels from the Realms of Glory”) if the traditional tune is unknown).

The general idea for this series — but not the content — is borrowed from Alistair Begg’s book The Christmas Playlist