Jesus' Birth Announcement

Isaiah 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. [cf/w Matt. 1:22-23]

The gospel of Matthew establishes this prophecy as being fulfilled in the birth of Jesus. A virgin conceived and bear or delivered a son. How can a virgin conceive, except it be by supernatural means? The son she delivered would be named, or be in his nature, Immanuel (God with us).

Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever. (Jamieson, Fausset, and Brown, on Matt. 1:23)

The name can also designate the nature or character of the one bearing the name. This is the first prophecy of a supernatural birth of a child, a son, who would be understood as, God with us.

 Isaiah 9:6 For unto us a child is born, unto us a son is given: and the government (rule, dominion) shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

Like in Isaiah 7, we have a prophecy of a child to be born. What is unique about this passage, is it tells of a child being born, a son being given. We are told that, “God so loved the world, that He gave His only begotten Son, that whosoever believes upon Him, shall not perish, but have everlasting life.” This child born, who was given as God’s Son, would be in nature and/or character:

• Wonderful - a wonder or an extraordinary child/son.
• Counsellor - being the Word of God, who was His own Counsellor, He would be marked as the Wisdom of God [1 Cor. 1:24, 30].
• The mighty God - the Hebrew here is literally, el gibbor, or God the Mighty One. This name speaks to the might and military power and victory of God over His enemies. This is the Warrior God, hence Martin Luther translates this phrase as Hero. Isaiah 10:21 speaks of the remnant of Jacob returning to El Gibor.
• The everlasting Father - In its immediate sense, we see John 10:30 and 14:9, where Jesus states His equality with the Father. We might also understand father in its sense as origin or source. Jabal was considered “the father of such as dwell in tents, and of such as have cattle,” [ Gen 4:20]. He was the first, or the originator of those who dwelt in tents and tended cattle. He was the first of the nomads who herded cattle. Jubal is regarded as “the father of all such as handle the harp and organ,” [Gen. 4:21]. Jubal was the first and original musician. This child, as the given Son, can be considered the origin (beginning) and source of all creation [John 1:1-3; Col. 1:15-18].
• The Prince of Peace - (Hebrew, Sar Shalom) Through this child, this given Son, Peace will be made between God and man, and between man and man. He will make this Peace through the blood of His cross. Col. 1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

"BUT THOU, BETHLEHEM EPHRATAH"

Even a prophecy concerning the very town in which He would be born, contains a witness to His eternality.

Micah 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

This tells us that His birth, from the line of David, would take place in the town of Bethlehem. However, His “goings forth” are from of old, from everlasting.

The Hebrew word, translated as old, is qedem, meaning east. There’s a head scratcher. Looking deeper, its meaning is, “(used of time) ancient, eternal, long ago, possibly relating to east as the direction of origin (as the sunrise).” (Mounce) So, His goings forth is ancient, eternal, from everlasting.

An additional note from Clarke’s Commentary seems helpful here.

*From everlasting — מימי†עולם† miyemey olam, "From the days of all time;” from time as it came out of eternity. That is, there was no time in which he has not been going forth-coming in various ways to save men. And he that came forth the moment that time had its birth, was before that time in which he began to come forth to save the souls that he had created. He was before all things. As he is the Creator of all things, so he is the Eternal, and no part of what was created.
All beings but God has been created. Whatever has not been created is God. But Jesus is the Creator of all things; therefore he is God; for he cannot be a part of his own work. He cannot create Himself. *goings forth . . . from everlasting—The plain antithesis of this clause, to "come forth out of thee" (from Bethlehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare Ps 90:2; Pr 8:22, 23; Joh 1:1). Messiah’s generation as man coming forth unto God to do His will on earth is from Bethlehem; but as Son of God, His goings forth are from everlasting. (Jamieson, Fausset & Brown)

THE WORD BECAME FLESH

We have before touched upon John's discourse on the Eternal Word being made flesh. Here, we introduce the incarnation event from the account of Luke.

1:35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

He first instructs Mary, that the Holy Spirit would come upon her, and the inherent power (δύναμις dynamis) of the Most High would overshadow her. This is akin to the language of the opening of Genesis, where “the Spirit of God was hovering over the waters.” In Genesis, the Spirit was hovering, or brooding over the face of the deep, before it began its creative work. Here, the Spirit overshadows Mary, before it began its work of bringing forth life from her womb.

This overshadowing, or casting a cloud over Mary, is also similar to the cloud of the Presence and the pillar of Fire, which stood over the tabernacle of the wilderness.

Ex. 40:38 For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.

The Wilderness Tabernacle

The wilderness tabernacle was where God met with man, and how He dwelt among His people, Israel. God gave Moses specific instructions on how to build the tabernacle and what materials would be needed. It is important to mention, that the outer part of the tabernacle, i.e., that which met the eye, was composed of natural material, even earthly skins or flesh. The outside of the tabernacle was covered in this manner. This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13).

Above this was a second covering of twelve curtains of black goats’ hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34. [Easton’s Bible Dictionary, tabernacle]

 

This typifies the incarnation of the Word. The inside of the tabernacle contained that which belonged to God, His Presence and His Service. In the Holy of Holies, wherein His Presence did abide, was the ark (mercy-seat) hidden behind a curtain, where the High Priest would enter, “not without blood, once a year”. Then, there was the Holy Place, containing the table of shewbread, the altar of incense, and the seven-branched lampstand. All of this was covered on the outside with earthly, natural skins. The Presence of God was tabernacled in a tent of earthly skins.

Gal. 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

This wilderness tabernacle or tent, is a foreshadowing of the incarnation of the Word. The outside, what was visible to the eyes, was earthly material, but within, abode the very presence of God Almighty. John even uses this same language when he says, “The Word became flesh and dwelt among us.” The word, dwelt, (σκηνόω skēnoō), means a tent or tabernacle. It can be easily translated as, “The Word became flesh and cast his tent among us.”

Paul states that at just the right time, when everything was in place (when the fulness of time was come), God sent forth His Son. The verb, sent forth, is from the word for apostle (apostellō), with the added preposition, ek. So the verb is, ἐξαποστέλλω exapostellō. This is defined as to send forth(out) on a mission. God sent forth His Son on a mission. The first part of this mission was to become incarnate (in-fleshed).

Heb. 10:5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

God sent forth His Son, made of a woman. Again, the KJV translation is different from the other major translations. The other translations (ESV, NIV, NKJV, ASV) have instead “born of woman.” We again find here the preposition, ek (out of). So this can and should be understood as, “born out of woman.” This seems to point back to the original prophecy of this coming Messiah, as the seed of woman (Gen. 3:15). God sent forth His Son, born out of woman, born under the law.

For God to send forth His Son, means His Son was with Him before He was sent. This speaks again to the pre-existence of the Son/Word. He existed before He became flesh or was born out of woman. In the Gospel of John, Jesus speaks 18 times of being sent from the Father. This is not a passing comment, but evidence that He knew and believed that He was with the Father from the beginning.

And when the time had arrived, He was sent forth from the Father on a rescue mission. Jesus also uses the phrase, “sent me,” speaking of God sending Him, 33 times. Here again, the idea of being sent contains the idea of being sent on a mission. Here, the Son who is the Word, is sent from the Father to our world, for the purpose of redeeming mankind.

Hence, the very idea of being sent, speaks of His pre-existence with God. Jesus makes it clear that He not only was sent from God, but He came out of/proceeded from God.

Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. [Jn. 8:42]

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Jn. 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

The KJV states the Word “was made” flesh, whereas most all other major translations rightly have, the Word “became” flesh. There is a big difference in being "made" flesh, and becoming flesh. If something is made, it hints at the idea of it not having existed before. Whereas to become "flesh" means it existed before it became something else.

This describes the incarnation or the “in fleshing” of the Word. A.T. Robertson rightly notes that, “John does not here say that the Logos entered into a man or dwelt in a man or filled a man . . . Thus John asserts the deity and the real humanity of Christ.”

The preexistent Word, who was God, took up residence in a fleshly, natural tent, and tabernacled among us. Speaking of God tabernacling among us,

Altogether unlike the costly and magnificent temple of Solomon, there was nothing in the externals of the tabernacle to please the carnal eye. Nothing but plain boards and skins. So it was at the Incarnation. The Divine majesty of our Lord was hidden beneath a veil of flesh. He came, unattended by any imposing retinue of angels. To the unbelieving gaze of Israel He had no form nor comeliness; and when they beheld Him, their unanointed eyes saw in Him no beauty that they should desire Him. [A.W. Pink]

As Christ Jesus was facing the cross, and after His last meal with His disciples, He prayed to His Father.

Jn. 17:1 When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you,
2. since you have given him authority over all flesh, to give eternal life to all whom you have given him.
3. And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.
4. I glorified you on earth, having accomplished the work that you gave me to do.
5. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

Notice again in verse 3, the reference to Jesus Christ being sent by God. Most importantly see that Jesus asks the Father, to glorify Him with the glory He had “before the world (kosmos) existed.” He requests to have the glory “I had (lit. was always having, continuous past action) with you before the world was being.” In this, He confesses His fellowship with God before creation.

THE ANGELIC ANNOUNCEMENT

Luke 2:8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

This angelic announcement to the shepherds is quite telling. The angel proclaimed, “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.”

This first of all tells us that Christ the Lord, entered into time and space. He was born, this day, a specific day in the history of man. He was born in a specific place, the city of David, which is Bethlehem. The description of this One who was born, is a Savior, and this Savior is Christ the Lord (or Meshiach Adonai).

JESUS AS LORD

 

Some that I know try to degrade the meaning of the term, Lord (Greek, κύριος kyrios), to some generic meaning of Sir or Master, instead of allowing it to remain in its Hebraic cultural context. This cultural context would give Lord, the meaning of Adonai. How ridiculous does it sound, for the angel to announce, a child is born, “In the city of David, a Savior, who is Christ the Sir.” The only meaning it can rightfully have, is Christ the LORD, or Meschiah Adonai.

The point driven home here, is that this child, born of a virgin, was born, Savior; this Savior is identified as being Christ/Messiah, the Anointed One, who is the LORD, Adonai, YHVH. He was all of these from His very conception and birth. He did not become these at the baptism or any other time, as some might argue.

The LXX uses kyrios for the divine name Yahweh in an effort to bring out its meaning. In this sense it is used regularly, i.e., over 6000 times, and except in a few instances always for Yahweh in such forms as kyrios theos (Lord God), and ho kyrios theos (the Lord God).

Like the usual Hebrew terms, it carries a recognition of the power of the divine will. The title corresponds to the divine nature. (TDNT) In this we are informed that in the Old Testament Greek Scriptures (LXX), the word κύριος (Lord), in reference to God, is used as a substitute or designation of the divine name, YHVH. We are informed in the above angelic announcement, that in the city of David, there was born a Savior, who is Christ the Lord, or Meschiah Adonai (Yahweh).

The Lord revealed in the OT, is now revealed as Lord in the New Covenant, in His Son, Jesus of Nazareth, the Messiah of God. To call Jesus, Lord, is to recognize, that He is “the power of the divine will” and that this title corresponds to His “divine nature.” No mere man can wield this power, except the Lord Jesus Christ.