By: Dr. Jürgen Bühler, ICEJ President

‘This child is destined… for a sign which will be spoken against’ – Luke 2:34

Since the fourth century at the latest, Christianity has set aside a certain day to celebrate the birth of Jesus. The dates may vary; Western churches mark Christmas on the 25th of December, while most Eastern churches celebrate it on January 6th or 7th.

Historically, the older Eastern churches linked this season to the Epiphany tradition, thereby relating the Incarnation to the baptism of Jesus, when God proclaimed: “This is My beloved Son, in whom I am well pleased.” (Matthew 3:17) According to these Church fathers, God demonstrated on this occasion the divinity of His son.

In celebrating Christmas, the central character is a small, vulnerable infant. While our view of Jesus should never be reduced to a mere child in the arms of his mother, it is precisely this frail and delicate baby who is at the center of the Christmas narrative.

The child as sign
Already, the prophet Isaiah saw “the child” as a sign of salvation for the Jewish people. In his day, Israel was challenged by a serious military threat from Assyria and was governed by a king who “not only wearied men but who wearied God also” (Isaiah 7:13). Yet God decided to give this hopeless king a sign of redemption. “Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.” (Isaiah 7:14)

In chapter nine, Isaiah again presents a picture of looming national disaster. The region of the Galilee is beset by a hostile invading armies. But it is precisely this “dark land” and “the people which walk in darkness” that see the bright light of salvation – a light which will remove the rod of oppression and heavy yoke of the enemy. But all those who expected the appearance of a military hero will be disappointed. The agent of salvation which brings redemption to Israel is surprisingly weak: “…for unto us a child is born, unto us a son is given!” (Isaiah 9:6)

A similar image can be found in the book of Micah. Here, the prophet also paints a dark picture of oppression: “Now also many nations have gathered against you, who say, `Let her be defiled, and let our eye look upon Zion´.” (Micah 4:11) Yet Micah also sees the redeeming light which would transform a hopeless situation: “But you, Bethlehem Ephrata, though you are little among the thousands of Judah, yet out of you shall come forth to Me the one to be ruler in Israel, whose goings forth are from of old, from everlasting.” (Micah 5:2)

Yet again, the timing of Israel’s salvation is tied to the birth of a child, as Micah notes: “Until the time that she who is in labour has given birth.” (Micah 5:3)

Is it not remarkable that three times the Hebrew Prophets of old declare that the sign of salvation for Israel is the birth of a child? And this is exactly what was announced to the lowly shepherds in the fields outside Bethlehem. After the angel heralded great joy to all peoples and the arrival of the saviour, he explained: “And this will be the sign to you: You will find a babe wrapped in swaddling clothes, lying in a manger.” (Luke 2:12)

Just a few weeks later, when Mary and Joseph presented Jesus in the Temple, Simon the Just held up the infant and prophesied: “This child is destined … for a sign which will be spoken against.” (Luke 2:34)

Why of all things should the delivery of a child, a vulnerable baby, be such an significant sign? Every day countless children are born. And this particular birth did not even occur in some spotlight of the Roman world, but in a dirty stable belonging to a little town in the remote province of Judea.

The identity of the child
The Hebrew prophets also answer the riddle of why this child would be so special. He would not stand out by being especially gifted or intelligent. It would not be his skills but his very identity which would make the child a sign of salvation.

“Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel,” says Isaiah 7:14.

“For unto us a child is born, unto us a son is given; … and his name will be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace,” proclaims Isaiah 9:6.

“But you, Bethlehem Ephrata … out of you shall come forth to me the one to be ruler in Israel, whose goings forth are from of old, from everlasting,” assures Micah 5:2.

Both prophets declare the inconceivable, that the God who created the heavens and the earth would come be part of His own creation. This defenceless babe, covered in swaddling cloth and lying in a feeding trough, was at the same time the “Mighty God” and “Everlasting Father”.

Our human minds struggle to grasp this. But it is this very fact which some 30 years later gave Jesus the confidence to declare: “No one comes to the Father except through me. If you had known me, you would have known my Father also.” (John 14:6-7)

The birth of Jesus meant the manifestation of God among men. For this reason, his name was to be called Immanuel – “God with us”.

John declares this truth thusly: “In the beginning was the word, and the word was with God, and the word was God. … And the word became 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.” (John 1:1, 14)

Micah declares His origins are from “everlasting”. Jesus also said of himself, “before Abraham was, I am.” (John 8:58)

A sign of controversy
So God became man! That is an incredible concept, which caused offence and misunderstanding back then and even to this day – both in Israel as well as in the Christian world. Simon the Just was right when he exclaimed: “This child is destined … for a sign which will be spoken against.” (Luke 2:34)

Even today, belief in the Incarnation of God through the virgin birth is being shed in many Christian circles like it were some irrational fundamentalist ballast. Yet this is not about some bizarre medieval dogma, but the very essence of who Jesus is.

The shepherds were told: “For there is born to you this day in the city of David a Saviour, who is Christ the Lord.” (Luke 2:11) The old Syrian-Aramaic Peshitta translation of the New Testament translates it as follows: “For there is born to you the saviour, Lord and Messiah.” And “Lord” here is the Aramaic name for God in Hebrew, which is Yahweh.

Therefore, Christmas should be for us a feast of gratitude and adoration. God came down to us and had mercy upon a humanity which urgently needed His salvation. This child is still spoken against, yet he has brought deliverance to millions of faithful followers around the world.

Yet the Hebrew prophets made clear that this child is also the deliverer of his own nation, Israel. This part of his ministry is still unfolding. But all signs point to its soon fulfilment. Until then, let us follow the shepherds and wise men and worship our Saviour. Even the angels had to burst forth in enthusiastic praise: “Glory to God in the highest, and on earth peace, goodwill toward men!” (Luke 2:14)

Come and behold Him, Born the King of Angels;
O come, let us adore Him, Christ the Lord.
John Wade (1751)