Although initially a Quaker colony, because of Pennsylvania's constitutionally protected freedom of religious conscience, many Christian Germans fleeing persecution and a war-ravaged economy after the Thirty-Years War between Catholics and Protestants settled in the state. These (mostly Evangelical Lutheran) migrants became known as the Pennsylvania Dutch, and they brought a long-standing love of celebrating Christmas (and Christmas decorations - like Christmas trees, wreaths, and candles in the windows) with them in the 18th century at a time when most of the other colonies banned it.

Some say that their love of Christmas goes back to the days of Martin Luther, who wrote at least five Christmas hymns still sung today and "invented" the original Christmas tree, which he used to mount "stars" (candles) to teach children the story of Christ born in Bethlehem. Regardless, perhaps that is why there are such strong Christmas traditions in our state, and why PA has produced more Christmas carols than any other state in America. For instance, "Winter Wonderland" was written in Scranton, though the author was actually thinking about his countryside home in Honesdale when he wrote it. "We Three Kings" was written in Williamsport, "O Little Town of Bethlehem" in Philadelphia, and for you Penn State fans - legend has it that the author of "Let it Snow" had Penn State's Happy Valley in mind when he wrote, "Oh, the weather outside is frightful." Many more Christmas carols were penned by Pennsylvanians or musicians who found the state's gentle snow-covered hills as inspiration for their songs, and today's Christmas hymn is another one of our state's Christmas gems, written in celebration of Martin Luther's 400th birthday in 1883.

Many Protestant churches held special services and sermons to commemorate the year (in a similar way that we, and many churches, celebrated the 500th anniversary of the Reformation). It is thought then that "Away in a Manger" was written to commemorate the occasion in honor of Luther's love for Christmas and children since it first appeared in an Evangelical Lutheran hymnal for children in Philadelphia. Others claim that Luther himself wrote the song, and, still sung by German mothers as a lullaby for their children, it was included in the hymnal. Either way, "From Heaven on High," "From Heaven Above to Earth I Come," "To Shepherds as They Watched by Night," and "We Praise You, Jesus, at Your Birth" are all known to have been written by him. Not only that, but Luther also dedicated himself to the translation of many more Christmas hymns into German from Latin, including one of our other featured hymns, "Savior of the Nations Come." So, even though there is no actual record that Luther's pen actually wrote "Away in a Manger," the song was originally called, "Luther's Cradle Hymn," perhaps contributing to the song's initial popularity that quickly spread from Pennsylvania to New England, and then to the rest of the world.

In a way, the song is similar to another children's "cradle song" we all know," "Jesus Loves Me This I Know," or even "Jesus Loves the Little Children," except rather than reflecting on Christ's love for children, "Away in a Manger" reflects on the imagery of Jesus' birth, and then transitions to a child's prayer, "I love you Lord Jesus... I ask you to stay close by me forever and love me, I pray."

Since 1843, "O Holy Night" has resonated all around the world in music halls and churches, on radios, and in people's hearts. It is undoubtedly one of the most cherished and thrilling Christmas hymns ever written. It begins like a quiet, gentle tide that continually swells until a break in the 16th measure (of our hymnals) that begins, "Fall on your knees..." (verse 1), reminiscent of Psalm 2:11-12, and with the right soprano or tenor, the song is nothing short of breathtaking. That said, it is also bewildering that a song so beautiful and that so powerfully proclaims Christ's birth can be so beautifully and enthusiastically sung by those who ultimately reject, rather than pay homage, to the Son. That tension is only further exacerbated by its history.

Placide Cappeau was born in France in 1808 and was supposed to follow in his father's trade as a wine merchant, but an accident in his youth turned him to the life of an academic. Raised a Roman Catholic, after studying in Nimes and later Paris, Cappeau became an atheist at the same time he embraced socialism (which usually go hand-in-hand together). Nevertheless, he was well known as a poet, so when his local priest asked him to write a Christmas poem, Cappeau agreed (despite his disdain for religion). Cappeau then approached his friend, a Jewish composer named Adolphe Adam, to set "O Holy Night" to music. It was considered scandalous that a priest should commission two individuals who rejected the Incarnation to write a song for the church, so when word got out, it was banned from being sung in French parishes. Still, the song was so widely popular it couldn't be restrained, so much so that during the Franco-Prussian War, French troops began singing it on the battlefield on December 24, 1870. The Germans were so moved that they responded with Christmas carols of their own, and an informal truce lasted through Christmas Day. Still, the story of the song's unlikely contributors doesn't end there.

John Sullivan Dwight was an 1832 graduate of Harvard where he became influenced by the then-popular ideas of Unitarian Transcendentalism (meaning that he, like Cappeau and Adam, rejected the Deity of Christ while also embracing the Pelagian heresy that says man is born inherently good). After hearing "O Holy Night" in French, he translated it into English and amended the refrain into the version we now know today. It is now sung millions of times every year.

Well, the Lord can use the mouth of a donkey to proclaim His Word if He so chooses (cf. Num 22:21-39), and "O Holy Night" was commissioned by an unbelieving priest, written by an unbelieving poet, composed by an unbelieving Jew, and was translated by an unbelieving Unitarian. Despite all that, it proclaims the biblical Christ as Lord, who set us free from the chains of sin and calls on us to proclaim His name forever.

Perhaps then "O Holy Night" reminds us not only of Christ's birth but that sometimes the most surprising, if not the most corrupt and pagan mouths are used to pronounce His message, again, just as He used the mouth of a donkey to save its wicked master. And in that same passage, He used that wicked master and prophet to proclaim blessing instead of cursing as he intended. That should be a warning to us, and a cause for rejoicing as well.

We should take warning because we know that while many likewise profess Christ as Lord, they do so while not truly knowing Him (Matt 7:21-23), and just as our passage for today in Matthew 2 reminds us, not all who claim to be worshipers of our Lord truly are. Some are knowledgeable in their deception, but others are self-deceived. However, those who truly know Him can rejoice in the true message of the song: that by His grace, we can truly know Him and experience justification by faith. Then, when we sing "O Holy Night," we know that not only are we proclaiming the truth about Christmas, but He is pleased by our worship as well.

In late medieval England, the songs you'd likely hear people singing on the streets or in homes were called "carols." These songs were somewhat similar to oratorios (like Handel's "Messiah") in that they told stories. However, you might remember that oratorios were extraordinarily long - an entire performance, actually, lasting a few hours. Conversely, carols were much simpler, shorter, and memorable, and the tunes were easy to remember (not to mention they were much more accessible for the common person with no background in music). They were songs everyone knew, and sang, though no one knew who wrote them (similar to how we sing nursery rhymes or "Happy Birthday" today).

"The First Noel is one of those popular carols that found its way into the everyday lives of the people in the 14th-16th centuries. It tells the story of Noel (meaning "Christmas," or in Latin, "birthday"), but as a carol, it wasn't intended for concert halls or even churches. For that reason, "The First Noel" was never considered to be a "hymn" until more recently. Nevertheless, it has found its way into our hymnals and churches today because of its enduring legacy, accessible tune, and biblically accurate theology (all necessary components of a hymn) concerning the Messiah's birth. As a simple re-telling of the nativity story, "The First Noel" stands in good company with other Christmas hymns like "Silent Night, Holy Night," "O Little Town of Bethlehem," and others.

Interestingly, some believe that the way we sing the first line of the refrain is a corruption of the original. Instead of repeating "noel" four times, it is thought that the line was originally sung as one long, drawn-out "N-O-E-L," and the other three "noels" were written as harmony parts. Personally, I'm doubtful since it would contradict the accessibility that is supposed to characterize carols. Try it, and you'll see what I mean (you'd be holding the word for almost five measures in one breath)! It's not impossible, but you definitely have to think twice about taking a long breath before starting the refrain.

Of course, Matthew's genealogy in Matthew 1:1-17 is an imperative part of the nativity story, bearing witness to the grace of God working through sinful men to bring our Savior. In it, Matthew demonstrates to his primarily Jewish audience that Jesus is the rightful heir to the throne of David while at the same time demonstrating that there must be Divine intervention to overcome the cursed lineage. But in vss. 18-25, we finally have the first pronouncement in the written revelation of God that the Messiah is born to us - "God with us" - after 400 years of God's silence during the Diaspora. The Christ is revealed to be far more than anyone could have imagined: truly God and truly man. Only One who is truly God and truly man could accomplish and fulfill God's redemptive plan and the ministry of reconciliation ordained for the Messiah. It is because of this ministry that God can, in fact be, "with us." Finally, after 4,000 years under the curse of sin, for the first time since the Garden of Eden, we can have fellowship with God as Christ dwells in our hearts.

And, as Messianic expectations came to a flashing point at the time of Christ's birth, how overwhelmed with joy and gratitude Joseph must have been after the angel of the Lord confirmed that Mary had conceived the Messiah through the Holy Spirit, and this child would save men from their sins!

"Joy to the World" is one of our most popular Christmas hymns, written by one of our most popular hymn-writers, Isaac Watts. Actually, "Joy to the World" is one of the most published hymns in North America - Christmas or otherwise. It might surprise you, though, that it wasn't so much the story of Christ's birth as described in the NT that Watts had in mind when he penned these words. For that matter, he didn't even intend "Joy to the World" to be a song! He was instead written a collection of poems based on the Psalms, which he published in 1719 as "The Psalms of David." "Joy to the World" wouldn't be put to music for another 100 years. However, if it was not the birth of Christ Watts had in mind when he wrote our beloved lyric, what was it he had in mind?

You might notice that "Joy to the World" makes no reference to a child in a manger, the virgin birth, or anything else related to the nativity. Watts only notes, "The Lord is come," but that isn't in reference to His first advent. It is actually in reference to His second. That is why both heaven and nature "sing," unlike Christ's first advent in which, though the angels sang, on earth, He was the stone rejected (Acts 4:11). That is the theme of both the first and second verses, based on Psalm 98. Then, in the third verse, Watts refers back to Gen 3:17-19, reflecting on Christ's glorious victory over sin, "Far as the curse is found." Watts then looks forward to that time when Christ will rule over the nations (verse 4) and calls on all the nations to celebrate God's gift of salvation to the world.

"Shout joyfully before the King, Yahweh (Ps 98:6)!

Even though "Joy to the World" celebrates Christ's second coming, that by no means Christ's first Advent isn't a cause for celebration as well. The angels' proclamation, "Glory to God in the highest, and on earth, peace and goodwill toward men" (Lk 2:14) is a resounding declaration of praise, worship, and adoration for the Savior. Hope has come, and today's Scripture in Matthew 1:1-17 is a reminder of how glorious and necessary His miraculous birth was. It is a backdrop of man's depravity that is an essential component of the gospel narrative in the Christmas story. The whole account serves as a testimony that God's work in the world is a testimony of His everlasting loving-kindness, patience, and mercy.

That is why Matthew's genealogy is a genealogy of grace, comprised of three parts. The first section is a genealogy of God's grace to the nations and the most unexpected and undeserving people in the world that He appointed as His own possession and through whom the Messiah would come - not to bless Israel only, but all the peoples of the earth. From the very first name on the list, Abraham himself, it is evident that man can only be credited righteous by faith. A Messiah must come to save the world. And with the second genealogy of kings, Messianic hope and expectation increased with each first-born son born to Israel - except what is clear from this list is that the heart of man is wicked. King after king only left Israel increasingly disappointed. Truly, the leaders of Israel do not bear witness to peace, but rebellion, lawlessness, and idolatry as they led God's people astray. The second genealogy begs the question, "Could there ever be a righteous king to rule the nations? The answer in the third genealogy is "Yes and no." The second genealogy ends with a cursed lineage, and the names listed in the third genealogy are all those who should have been royalty but were instead names lost in the history of Israel. Nothing is known about them. They should have been kings but weren't. Israel was in exile, and now, from a human perspective, all hope is lost.

That is why Matthew's genealogy is so important before we hear Gabriel's announcement in Matthew 1:18-25. Hope was NOT lost in God's redemptive plan. The Righteous Son of God, Savior of the World, has come - a light to a world in deep, deep darkness. There is no question, then, that the despairing list of names in Matthew 1:1-17 (although bearing witness to God's grace) helps us appreciate all the more what God has done in sending His Son to the World to save sinners like you and me.

Joy to the World!

John Fox wrote in 1563, "Christ will have a Church in this world," and "that same Church should mightily be impugned, not only by the world but also by the uttermost strength and powers of all hell... What force of princes, kings, monarchs, governors, and rulers of this world, with their subjects, publicly and privately, with all their strength and cunning, have bent themselves against this Church! What storms and tempests it hath overpast, wonderous it is to behold."

In 1934, that was the testimony of John and Betty Stam. Newlywed graduates of Moody Bible Institute, the Stam's set out as missionaries to China when a newly formed army of communist college students arrested them as "enemies of the people," along with their three-month-old baby. It was December, and they were stripped to their undergarments and then sent out on a sub-freezing march. In the providence of God, they were able to hide their little one in a sleeping bag in a hut along the way, and she was found alive five days later by a Chinese believer who set out after them. He discovered a note, and on it, the last thing John Stam ever wrote. "My wife, baby, and myself are today in the hands of communist bandits. Whether we will be released or not, no one knows. May God be magnified in our bodies, whether by life or by death. Philippians 1:20." John and Betty were killed on December 8th, 1934. John was 27; Betty was 28. Their beheaded bodies were later found in the snow. An eyewitness said John was praying on his knees for his captors when a soldier approached him from behind and cut him down with a sword. His wife, in horror and weeping, was killed next to him.

The deaths of the young couple shocked many around the world, including the head of their missionary agency (China Inland Mission - the very same missionary agency established by China's pioneering missionary, Hudson Taylor, about 70 years before), Frank Houghton, who was in Shanghai at the time. Encouraged by John's last written testament, 2 Corinthians 8:9 came to his mind, "Though He was rich, yet for your sake He became poor." He then penned the words to an oft-forgotten Christmas hymn, "Thou Who Wast Rich," in honor of John and Betty Stam and all believers around the world, who, like their Lord, became poor and gave their lives for the sake of the gospel. Fittingly, the song is not about John, Betty, or any other Christian martyr. Instead, from the first line to its last, it is all about the One for whom they died. Each stanza reflects on the work of the Lord in His humiliation (Phil 2:5-8), the incarnation (Matt 1:21-23; Jn 1:1, 14), and exaltation (Phil 2:9-11), respectively, to give a wonderful reminder of the Christ of Christmas - and the only fitting response: the worship of the Christ-child.

By the way, carried in a small rice basket, little Helen survived the week-long, dangerous journey through the rugged mountains of Jingde (home of the classic blue China tea sets found in many American households) until her rescuers finally arrived at the missionary outpost in Xuangchen. Within a few hours, Helen's extended family in New Jersey received the telegram, "Stam baby safe." She was then transferred to the same hospital where she was born three months earlier, where doctors pronounced her the "miracle baby." Helen went on to be raised by her grandparents (who were also missionaries in China) until she was five. She was then raised in a Christian home by her aunt and uncle where she sought to live a quiet life away from the limelight of the press. She became a teacher in the States, but encouraged by her parents' faithfulness, thousands of students in Bible colleges across the U.S. dedicated themselves to mission work abroad. More than 600 students would come from the Stam's own alma mater at Moody in the few short years following their deaths. Helen's nephew, Dr. John Tweeddale, is now the academic dean and professor of theology at Reformation Bible College and is the former senior editor for Ligonier Ministry's Tabletalk magazine.

Our hymns are full of rich and meaningful theology, and some are even more meaningful when we understand the context in which they were written. In fact, researching the history and background of hymns is one of my personal favorite studies. Some hymns, though, we know very little, if anything about, as is the case with today's hymn, "The Birthday of a King." What we do know is that it was written by William Neidlinger, born in Brooklyn during the high water mark of the American Civil War in July 1863. Neidlinger grew up to be a world-renowned vocalist and musician and published today's hymn in 1890. Beyond that, there is no record of what motivated him to write. Some have speculated that Neidlinger was inspired by our Scripture reading for today in Micah 5, or perhaps even Jeremiah 23:5, which says, "Behold, the days are coming declares Yahweh, when I will raise up for David a righteous Branch; and He will reign as king and act wisely and do justice and righteousness in the land."

Beyond the context of "The Birthday of a King," we know that Neidlinger had a special compassion for children (he'd later abandon music altogether and build an orphanage and school for abandoned children) and wrote a volume of children's songs titled, "Small Songs for Small Singers" in 1896. "The Birthday of a King" does not appear in the book as the songs in it are more akin to nursery rhymes, but it seems probable that Neidlinger still had children in mind when he wrote this short hymn, still beloved by many.

Micah 5 begins with an incredibly grim picture of judgment and siege. Israel's leaders were utterly humiliated ("with a rod they strike the judge of Israel on the cheek") by a siege by the Assyrians, culminating in their fall and the near-complete destruction of Jerusalem in 701 BC under King Sennacherib (2 Kings 18-19). They were disgraced, and Judah was soon to follow. Clearly, there was a need for Divine intervention, but it was because of Israel's disobedience that they had fallen in the first place. The stage was set for grace.

During a time of despair and darkness, the prophet Micah turns to a message of hope with the promise of restoration. A King would be born in the seemingly small and insignificant town of Bethlehem. Though it was the city of David, it was nevertheless a humble and unexpected place for God to choose as the central place for Him to fulfill His promise of a Messiah and eternal King. That is

But God always acts in unexpected ways, using the humble and lowly for His glory, and, as it turns out, that Christ would be born in Bethlehem was His plan "from old, from ancient days." In eternity past, God sovereignly decreed that a Ruler would shepherd His people in strength, security, and peace.

"Once in Royal David's City" is another hymn that was originally intended to teach children the nativity story, first published in 1848 by Cecil Alexander (then Humphrey - she married tow years later to an Irish pastor) in "Hymns for Little Children." Besides "Once in Royal David's City," Alexander published a number of hymns and poems, but "Once in Royal David's City" is the most well-known. It was set to music in 1849 by John Gauntlett, and for the last ninety-five years, it has been the first song sung in the annual "Carol for King's" service at King's College Chapel in Cambridge. Unfortunately, this tradition is becoming increasingly unpopular since the lyrics are considered "insensitive" for a 21st-century audience. Maybe so, but it is certainly the message the world needs to hear!

In verse 1, Mary is depicted as "mild," rather than "empowered," and "mild" hardly fits with proudly proclaiming her elevated status as a warrior for human rights and the poor. Then, in verse 2, the Christ child is said to come for the "poor," "mean," and "lowly." Since the world does not know Jesus' Sermon on the Mount in Matthew 5, "Blessed are the poor in spirit, for theirs is the kingdom of God..." this too is offensive for the same reason it offended the Pharisees that Christ would eat with sinners and tax collectors (cf. Matt 9:9-15); Mk 2:14-17; Lk 5:27-32).

Perhaps in addition to reminding us of the humility of Christ's birth, "Once in Royal David's City" also serves as an important reminder of the world's animosity toward the foolishness of the message we preach. According to Psalm 2, the world seeks to overthrow the King of kings, as today's "social-emotional well-being experts" do, rather than pay homage due Him.

Despite a sinister beginning consistent with the irrational and rebellious hearts of men, Psalm 2 is an important Psalm to meditate on during the Christmas season. As the season of Advent was intended to convey, not only is the birth of Christ to be celebrated during the season, but also the promise of His future coming. Psalm 2 describes the security of Christ's ultimate victory over the nations when He comes again in glory. In fact, this promise is so secure that you'll notice the tense of the verb in verse 6, and especially contrasted with verses 7-9. Verse 6 is past tense, even though it speaks of a future reality. That is to say, it speaks of a reality in the future that is so secure because of the infinite power, dominion, and sovereignty of God that it can be spoken of as though it has already been done. Given that future reality, we are warned and called to worship the Son (vss. 10-12). 

William Chatterton Dix was a successful businessman and manager of the Maritime Insurance Company in Glasgow, but in 1865, Dix nearly died from a severe illness. It was during this time that Dix experienced regeneration, and from that time forward, he dedicated himself to the diligent reading and studying of Scripture and to the writing of hymns. Most of those hymns have since been forgotten, but one of Dix's most popular hymns in the United States is "What Child is This?" It's somewhat ironic, though, that as popular as it is in the United States, the hymn is not nearly as popular in England, where Dix was born. Not only that, but it is also set to a different tune---one that was very popular in the 19th century. We know it as the traditional English folk song, "Greensleeves." This was the same tune that Dix originally set his song to, one that dates back to the 16th century, thought to be about England's most notorious wicked king, King Henry VIII. Nevertheless, despite his evil immorality, it was this king that the Lord providentially used to bring the Reformation to England. Sadly, it would also be in retaliation for King Henry VIII's unbiblical divorce of his first wife and his adulterous marriage to his mistress that Queen "Bloody Mary" (the daughter of King Henry's first wife) would take vengeance on England's Protestants after Henry's death. She ultimately blamed them and their rejection of the Pope's authority. Had Henry not seen rejecting papal authority as an option, he wouldn't have been able to divorce Bloody Mary's mother (so was her logic).

Other than that, not much else is known about the history of "What Child is This," but perhaps Dix selected the tune of Greensleeves to deliberately contrast the wicked and murderous reign of King Henry VIII with the King of kings, "who salvation brings." In the song, Dix begins by recalling the story of the incarnation with a sense of awe and wonder, leading into Christ's humble birth in verse 2, which is an allusion to Isaiah 1:3, "The ox knows its owner, and a donkey its master's manger, but Israel does not know, My people do not understand." The 3rd verse then draws attention to the gifts of the magi and closes with an invitation for all to worship the King. As such, the song serves as an excellent introduction to our passage for today in Isaiah 61, which begins with an open declaration from the divinely anointed Servant of the Lord who proclaims good news to the oppressed. Of course, Jesus applied this passage directly to Himself in Lk 4:18-19, and affirmed that He is the fulfillment of this prophecy. He is the One who binds the wounds of the brokenhearted and proclaims liberty to captives.

On a July day in 1933, the American folk composer, John Jacob Niles found himself in a little town in North Carolina while traveling through the Appalachians. He was in a revival meeting when he heard a little girl singing. Niles described her as unbelievably dirty and unwashed, but naturally very pretty with an untrained, but pretty voice. Her family was extremely poor, and her tune was very simple, but Niles offered to pay her 25 cents for every time he asked her to sing it for him. After the girl sang the song eight times (and paying her $45 in today's money), all Niles was able to write down was the repeated refrain, "I wonder as I wander," and a few additional words. The whole song was only three lines long. Still, Niles believed that the song had potential as a Christmas carol that captured the simplicity of life in Appalachia, and he published the version we now know today by December of that year.

Plus, a fun fact - this happens to be our son Nick's favorite Christmas carol, and we often find him "wandering" outside, belting the song at the top of his lungs.

The song humbly reflects on the wonder of the Incarnation (called the "hypostatic union" in theological terms - referring to the mystery of the union between God and man in one essence or person). Beyond that, the song also reflects on the significance of the King of kings coming to die for His people, as the prophets foretold. But what does it mean to be a "King of kings?" That is answered, in part, in today's Scripture reading from Isaiah 42. 

As you read our passage for today, you'll notice that we are introduced to the Servant of the Lord - the One who will bring hope, justice, and light to the nations. These verses are an encouraging reminder that we do not have a vain, sentimental hope. Furthermore, it is not contingent on human will. Verse 1 is clear; this is a Divine initiative from beginning to end, and the verses that follow affirm promise after promise. In fact, it's a Trinitarian promise, too! This King will not be like other kings, and not merely because of the infinite superiority of His wisdom, power, and dominion. His tender care will be unlike any other. "A bruised reed He will not break, and a faintly burning wick He will not quench," and He will be the Spirit-anointed Redeemer of the nations. Even as the world rebels and the kings of the earth seek to overwhelm the righteous by force, the Servant's justice will prevail, and His salvation will illuminate the world.

Delight in Him and embrace His justice as you share His light to those who dwell in darkness!

When America declared its Declaration of Independence in 1776 from the tyrannical governance of King George III, the nation's founders sought to establish a country based on certain laws, rights, and privileges that transcended human authority. Even though most of our founders were not true believers (almost all of them rejected that Christ is truly God and truly man), they borrowed from a Christian worldview, understanding that justice must be biblically defined according to what is good and evil. The accompanying order from such a biblically-driven society is known in theology as "common grace," that is the natural (though non-salvific) benefits of obedience to God. Had the United States declared its independence fifty years sooner, though, the American Revolution would have looked much more like France's chaotic and anti-God revolution in 1787.

After the Puritans established the American colonies in New England, the generations that followed them fell into a great spiritual lethargy and indifference. Preachers were themselves often unconverted and were trained at Harvard in the ideas of European liberalism. By the 1730s, "America" was a spiritual wasteland, but then, through the bold preaching of men like Jonathan Edwards, George Whitefield, the Wesley brothers, David Brainard, Samuel Davies, and others, thousands came to salvation in the "Great Awakening." Two of the men the Lord used during the time, Charles Wesley and George Whitefield, were old friends from their college days at Oxford, and together they wrote, "Hark! The Herald Angels Sing."

Between the Wesley brothers, Charles was better known for his hymn-writing than his preaching (and was better at it too). He determined that he could best serve the church by teaching theology through song, and he'd write some 6,000 of them before his death. He was inspired to write "Hark! The Herald Angels Sing" shortly after his conversion after hearing the sound of the London church bells on Christmas Day (the original opening line was actually to that end, "Hark, how the welkin rings"). It was then published in 1739.

So, how did Whitefield contribute to the song? Unlike Charles Wesley, Whitefield was known for his acute theology and brilliant preaching, but not for writing hymns. Still, he played a small, but important part in the song we now sing today. In 1753, Whitefield modified a few lines - most notably, the opening one and the chorus, as we now know it today, "Hark! The herald angels sing, 'Glory to the new-born King.'"

Today's passage in Isaiah 40:1-11 is certainly a great cause for joy to the nations. The passage introduces a new section in the Book of Isaiah, often referred to as the "Book of Comfort," found in chapters 40-66. As such, Isaiah 40:1-11 is an especially beautiful passage of hope, reminding us of God's faithfulness to restore and redeem His people. Christ, the Lord, will bring comfort, reveal God's glory, and establish His eternal kingdom. In fact, the double repetition of the word "comfort" in the opening lines emphasizes God's eternal love despite Israel's rebellion and exile. One day, their sin will be pardoned, and the time of judgment will end. Not only that, but in contrast with human life and wisdom, God's Word will stand forever, and we can trust Him. God's promises are steadfast, and His faithfulness is everlasting.

Behold, your God!

"Lo, How a Rose E'ere Blooming" is a 16th-century hymn that was extremely popular in the days of Martin Luther, and it is still a favorite sung by many today. Though the author is unknown, it is thought that the song was inspired by another ancient Christmas hymn written by the 8th-century pastor and hymnologist Cosmas the Melodist, titled "Rod of the Root of Jesse." In that particular hymn, Mary is depicted as the rose blooming from the Root of Jesse. As she "blooms," Christ is born.

Similarly, "Lo, How a Rose E'ere Blooming" emphasizes the lineage of Jesus from the tree of Jesse (the father of King David) and the prophecy found in Isaiah 11 that foretells the incarnation of Christ. In this passage, the glorious King emerges from a seemingly dead lineage, a royal line cut off by the Babylonians, but just as Yahweh demonstrates His power and infinite wisdom in the birth of Christ, it will also be demonstrated in the indwelling Spirit of God in Christ. He will have wisdom, understanding, might, knowledge, and the fear of the Lord will accompany Him. As a result, He will rule unlike any other - in perfect alignment with the will of the Father and in perfect righteousness and equity. He will never judge according to hearsay, appearances or to pacify public opinion. Even His very belt will manifest His faithfulness. He will bring perfect peace.

So where does the idea of a "rose blooming" come from? Well, in the German text, "ros entsprungen," is revealed in the second verse to be Mary, the mother of Jesus, who is described to have satisfied the proper lineage to give birth to the Messiah. However, as with other hymns referring to Jesus' Jewish heritage, "Lo, How a Rose E'er Blooming" was banned in Nazi Germany and was re-written as "Uns ist in Licht erstanden, in einer dunklen Winternacht" (A light has risen for us, on a dark winter night"). The remainder of the Nazi text calls upon the sun's light to fall on the Fatherland.

An oratorio is a large-scale musical composition, usually on a sacred theme, that often comes directly from a passage of Scripture. Today's Christmas hymn, Handel's "Messiah," is undoubtedly the most famous oratorio of all. Written and composed in 1741, George Handel found inspiration for the song from not one but several passages of Scripture. The first part deals with OT passages prophesying the Messiah's birth. The second part comes from NT passages on the birth, death, and resurrection of Christ, and finally, in the last chorus, Handel describes Revelation's depiction of Judgment Day.

Even though Handel's "Messiah" is so widely known and appreciated, few have actually heard its full 2 1/2-hour performance. Most of us are only familiar with one of Handel's most famous choruses, "For Unto Us a Child is Born - Part 1." This particular chorus comes from today's Scripture reading in Isaiah 9, and especially verse 6:

"For a child will be born to us, a son will be given to us;
         And the government will rest on His shoulders;
         And His name will be called Wonderful Counselor, Mighty God,
         Eternal Father, Prince of Peace."

In this passage, God warns Israel of the coming judgment because of their stubborn ignorance and sinful rebellion. Even so, the people are undaunted by the promised destruction to come at the hands of the Assyrians. In fact, they are so arrogant that they pronounce that what the Assyrians destroy, they will only build back bigger and better.

Despite God's eternal and unchanging kingdom plan and promise, God will not be mocked. He is a righteous and good judge, and therefore promised to wipe out Israel's leaders from the least to the greatest for their sin. It will be a time of great darkness, yet God will not forget His promises, and Isaiah foretells a time in the future when God restores His people. They will see a "great light," and all their enemies will be defeated and crushed, against overwhelming odds - just as the time when Gideon was given victory over Midian in Judges 7. Then, every war will come to an end, and there will be peace forever. There will be a Child born, but not an ordinary child. It becomes clear throughout the rest of the book that the Child is Israel's long-expected Messiah - God Himself in the flesh, and verse 7 fully reveals His identity and mission:


To this day, Handel's "Messiah" is among the most famous Christmas songs in the church, even though it was originally written for Easter rather than Christmas. Not only that, but it's not technically a "hymn," either. Still, its message (in both lyric and melody) is consistent with all that music should communicate in the church.

Henry Wadsworth Longfellow is one of America's most well-renowned poets. A direct descendent of the Pilgrims who established the Plymouth Colony in 1620, Longfellow grew up in a Puritan home and was well-educated. He became highly regarded as a writer and wrote one of our most popular Christmas hymns, "I Heard the Bells on Christmas Day," amidst a war-torn nation after a trilogy of tragedies in his own life. As an adult, Longfellow left the faith of his parents for a common but false form of Christianity known as Unitarianism. Popular in 18th and 19th century America, Unitarianism highly regarded the moral teaching of Scripture while rejecting the Trinity and the Deity of Christ. It also promoted the idea of "free will," and could not accept the idea of a sovereign God over salvation or the world. Therefore, although Unitarianism might be "useful" in a carnal way as a temporary civic benefit to society, it offers no hope of salvation or encouragement to the grieving, which Longfellow could not escape.

Longfellow's first wife, Mary Potter, died from complications after a miscarriage in 1835. Then, in 1861, his second wife, Frances Appleton, died suddenly in a fire after a horrific accident. Still devasted by his loss, Longfellow was crushed less than two years later when, in November 1863, his son was severely wounded at the Battle of New Hope Church during the American Civil War while serving in the Army of the Potomac. Longfellow wrestled with the goodness of God and the emptiness of his false faith, but after hearing nearby church bells while caring for his son on Christmas Day, he penned the first poem he'd written since his late wife's death. It was later set to music in 1872 to the tune "Waltham" (one of the most popular tunes sung today and the version in our hymnals at High Point), then to "Mainzer" (the version in the video attached), and a few other versions since. Since 2008, though, the most popular version has been an interpolation of the original by the Christian pop band, Casting Crowns. Like most versions, however, the Casting Crown's rendition leaves out verses 4 and 5, which specifically invoke imagery of the War between the States.

Sadly, there is no record that indicates Longfellow ever truly returned to the faith of his Puritan heritage, or that he repented of his sin. We can be thankful, however, that we can be sure of the hope of having been justified by faith, we have everlasting peace with God (Rom 5:1) and can take comfort in the sovereign One who binds up the wounds of the broken-hearted (Ps 147:3).

It is important to remember that no matter how formidable our enemies are or how severe our trials, our Lord's very name is also an expression of His Divine love. Sadly, another prominent idea in early American history in the 18th and 19th centuries was a false form of Christianity known as Deism. This thought prevailed among America's founding fathers and was influential in Longfellow's home church as well. Not unlike today's theological liberalism, Deism embraced the moral principles of Scripture while rejecting the supernatural, which included God's direct involvement with His creation. In other words, it rejected the idea of Emmanuel - God with us as Isaiah 8 describes. In this passage, God is not only seen as our Protector (vss. 9-10), but the immediate application: we should not be afraid and should avoid worldly distractions. Revere God, whose holiness and sovereignty demand our worship (vss. 11-12). He is our sanctuary; His truth is unchanging, and how we respond to Him determines whether we find refuge and comfort, or judgment and death (vss. 13-18).

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Many of the Christmas hymns we sing today were originally written to teach little children to understand and remember the significance of the biblical account of Jesus' birth through song. "Silent Night," "Away in a Manger," and today's hymn, "O Little Town of Bethlehem," are among our favorites. Its rich theology and gentle melody resonate and encourage believers all around the world. Its author, Thomas Brooks, was reflecting on a visit a few years before to the village of Bethlehem outside Jerusalem. It was the Christmas season, and as he meditated on his trip, he scribbled down a poem he thought could be sung for the Christmas service at his church. For the music, he approached the church organist, Lewis Redner.

Of course, Redner was under great pressure because of all that was already involved in the service. Not to mention, he was scheduled to teach the Sunday School class that same morning as well. Nevertheless, he agreed, but by the Saturday night before Christmas of 1868, Redner went to bed discouraged. He was still without a tune, but late in the night, he suddenly woke. It was as though a tune was whispering in his ear. He quickly scribbled down the notes on a piece of music paper. Neither Redner nor Brooks believed the song would endure beyond the four walls of their own church, but one of the church's members, Richard McCauley, had a bookstore on Chestnut Street in Philadelphia. He had the song printed on leaflets for sale, and the song quickly spread around the world. Interestingly, though, in the United Kingdom, the song is sung to the English folk tune "Forest Green." Regardless, the hymn reminds us of the profound mystery of the incarnation and the joy that has come to the world in the birth of the child born to Mary.

In the final lines of Brooks' poem, he alludes to Isaiah 60:19, "You will have the Yahweh for an everlasting light, and your God for your glory," but "light" is often used in Scripture as a synonym for God's righteous character and truth in contrast with the sinful world, as in today's passage from John 8. In fact, when Jesus said, "I am the Light of the world" (vs. 12), it was during the Feast of Tabernacles (sometimes called the "Feast of Booths"), a time when Israel commemorated God's provision and guidance while they were in the wilderness after being set free from their bondage in Egypt. Within that celebration was a ceremony called the "Lighting of the Lamps" in the temple court. These lamps were massively large and made of gold, symbolizing the time when God guided Israel as a pillar of fire (Ex 13:21-22). We can imagine the scene, then, as Jesus must have walked amidst these great lights as He spoke with the Pharisees. They knew just what the light from the lamps represented, and for Jesus to declare, "I am the Light of the world," was an unmistakable declaration that He is God - the very God who rescued Israel from bondage just over 1500 years before. But unlike the Israelites who followed that great Light in 1546 B.C., Jesus called all the world to follow Him. "Whoever follows Me will not walk in darkness but will have the light of life."

After sin entered the world, "and death through sin, and death spread to all men because all sinned" (Rom 5:12), God revealed even in His righteous judgment that He is merciful and gracious. He gave hope in a Redeemer - one who'd come to crush the serpent's head (Gen 3:15). Even so, Adam and Eve could not have begun to imagine the extent of death and suffering in the world until the promised Child would come. In fact, when Eve conceived and gave birth to her firstborn, she declared, "I have gotten a man-child with the help of the LORD" (4:1). Cain's very name, meaning "acquired one," indicates Eve's belief that Cain was actually the seed of the promise. Adam and Even must have been mortified to see Cain's rebellious spirit, eventually culminating in the murder of his own brother Abel. The Promised Child of Gen 3:14 wouldn't come for another 4,000 years. By then, the world should certainly understand the horrible cost of sin, and the joy of heaven to see Him finally come would be unparalleled.

That is the setting for today's passage of Scripture, as well as our hymn, "He is Born, the Divine Christ Child," written in France in the mid-19th century. The song intends to convey the overwhelming excitement that should accompany the coming of the Divine Christ Child, as the prophets foretold so many years before. That joy is made only more exuberant against the backdrop of Israel's state of desolation due to God's judgment (cf. Isa 6:11-12), but that is just why Christ came: to bring peace between God and sinful men.

Even though Israel did not receive Him with joy or understand His message as they should have (Isa 6:9-10), those who have been granted ears to hear (Matt 13:9) receive Him as God's gracious gift to mankind. "Four thousand years and more have we waited this happy hour... let all sing His nativity!"

It had been about 3,700 years since God had first given the promise of a child, and from the time of Isaiah's prophesy, there was still another 300 to go until He would finally be born at the pivotal moment in history. At the time, though, it wasn't easy to see from a human perspective how the kingdom of Judah would survive that long. Invasion was imminent, and King Ahaz, Judah's leader, lacked faith. It was then that God spoke to Ahaz (note: Ahaz didn't initiate a conversation with God), and told him to ask for a sign that God would protect His people and prove His faithfulness. Ahaz had his own way, however. He was already seeking plans to receive help from Assyria, and his rejection of God's offer demonstrated his own lack of faith. His failed attempt to cover his fear with false piety, "I will not put the Lord to the test," was uncovered by the LORD.

"Immanuel" would be born, meaning "God with us." What could be more encouraging when invasion is imminent? A child born to a virgin would be proof of God's power and that He has not abandoned His people. Thus, the prophesy of Isaiah 7 was fulfilled in Ahaz' day, and Judah was spared, but of course, God's prophesy ultimately looked beyond that immediate fulfillment to the birth of Christ (Matt 1:22-23). What could be more encouraging for God's people today than to know He is with us? Despite human unbelief, "He is born, the divine Christ Child." His birth and presence with us demonstrate God's commitment to give salvation to His people and establish His kingdom.

The question is, "Will we respond in unbelieve to the Lord's grace like Ahaz? Or in faith, will we receive His presence with joy?"

"In the Bleak Midwinter" is a much newer Christmas hymn by church standards. It was published just over 150 years ago, in January 1872, by Christina Rosetti and was set to music by Gustov Holst, whose composition helped make the song become known all around the world.

In verse 1, Rosetti uses the setting of a cold, hard winter as an allegory to describe the hapless condition of the world at the time of the Incarnation. Without the coming of Christ, the world remains lost in sin and without hope, but the humble nativity scene described in verses 3 and 4 illustrates the effect of the gospel on hard hearts in the final verse. Rosetti builds anticipation of Christ's worthiness of worship and concludes with an application of Mark 12:20, "Love the Lord your God with all your heart..."

In verse 2, however, Rosetti contrasts Christ's first and second coming just as Isaiah depicts "the last days" in Isaiah 2. 

It is clear that Isaiah's prophecy looks forward to the Messianic Kingdom when Jesus will sit on His throne in Jerusalem, but the NT applied the scene as beginning with Christ's first advent (Cf. Ac 2:17; 2 Tim 3:1; Heb 1:2; Jas 5:3; 2 Pet 3:3) to be completed when the Prince of Peace (Isa 9:6) returns:

Heaven and earth shall flee away when he comes to reign.

This is the same glorious vision of the future reign of God described in Isaiah 2 - a passage that focuses on the exaltation of the house of God, the establishment of peace, and encouragement to live in His light. It will be a time when God's Word will not only be proclaimed among the nations but it will also be embraced by them. However, Isaiah also reminds us that it is God's judgment that ultimately brings peace to a world plagued with strife and sin. We must, therefore, be sure to "be reconciled to God. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him" (2 Cor 5:20-21). Then, having been reconciled, must walk in the light and be at peace with one another as testimonies of our future reality in the present. Respond to His truth and live in view of the reality of His truth, love, and grace to a watching world, with our confidence in the hope of His promises to be fulfilled.

"Let All Mortal Flesh Keep Silent" is another one of our most ancient Christmas hymns. Though most date the hymn to sometime in the 5th century, some date the hymn as far back as AD 275. There are a few good reasons to assume the earlier date, and if so, "Let All Mortal Flesh Keep Silent" would be the oldest hymn still sung today. Furthermore, like many of our ancient Christmas hymns, the song would have been written as a defense against an increasingly popular heresy known as Manichaenism. It's true that there is nothing new under the sun, and even though this heresy does not formally exist today, most, if not all, of its tenants, do (certain components of Manichaenism are even depicted in "Star Wars" and "Lion King"). Its closest equivalents are found in New Age Theology and so-called "Christian Science" (which is neither Christian nor science).

Mani (AD 216-274) and his false doctrine (similar to Arius, he taught that Christ did not really come in the flesh, but was a phantom) became especially popular in the East for the next several centuries. Perhaps it was for that reason that "Let All Mortal Flesh Keep Silent" was commonly sung in Eastern churches as a defense against Manichaenism. After all, the main theme of the song is a defense of the hypostatic union (Jesus, truly God and truly man). Because Eastern churches primarily spoke Aramaic, many of the ancient manuscripts we have today were translated from Greek to Aramaic, and now English. Every verse bears witness to the humanity and deity of Christ. The song proved extremely popular and has stood the test of time. Even so, Manichaenism would continue to thrive. Even the great apologist Augustine (AD 354-430) adhered to its teachings for several years before he was saved.

Only the One described in today's hymn can accomplish what Zechariah 2 describes, as verses 10-11 indicate, "Christ our God to earth descendeth." Of course, that is a cause for great rejoicing, and we are commanded to do so because then Christ will once again dwell in our midst. Of course, Zech 2 is talking about Christ's return, or His Second Advent, it depicts the same vision of hope, restoration, and God's abiding presence with His people as today's hymn. Truly, all those who place their faith in Him await a glorious future with Him during His reign. It is guaranteed, and even now, He is measuring out His city, Jerusalem, for her restoration. From this city, He will rule over the nations, and they, too, will come to worship the Lord. Therefore, "Be silent, all flesh, before Yahweh; for He is aroused from His holy habitation." 

Written in 1857, "We Three Kings of Orient Are" became the first widely known Christmas hymn written in America. John Henry Hopkins was serving at his church in Williamsport, PA, when he was called upon to write a song for a Christmas pageant in New York City. Based on Matthew 2, the hymn has many allusions to OT prophecies regarding "magis" or "kings" from the east bringing gifts of gold and frankincense to celebrate the birth of the promised righteous King of David (cf. Isa 60:6; Ps 72:10, 15).

Of course, the Scriptures don't tell us exactly how many magi there were - only that there were three gifts of gold, frankincense, and myrrh - and if there were three "kings," they certainly would not have traveled alone. Even so, since the above passages in Isaiah and the Psalms mention camels coming from the three nations of Tarshish, Arabia (Sheba), and Seba, bringing gold, frankincense, and other gifts to celebrate the arrival of the King of kings, many believe there were three original magi who came to worship the Christ when they saw His star in/from the east (or Orient). But were they kings? Possibly... again, the Scriptures don't say, and historically, all Medo-Persian kings were magi, though not all magi were kings. What is fascinating, though (and encouraging), is not trying to figure out how many magi there were or whether or not they were royalty. It is that they knew to be looking for a star (and what it meant when they saw it) in the first place! Apparently, after Daniel was appointed the chief prefect over all the wise men in Babylon (cf. Dan 2:48), he became highly regarded. It was apparent to all that he worshiped the only true God, and many wise men must have come to know Him. It was this testimony that would have been passed down from generation to generation until the time the Messiah would be born. How surprised they must have been to arrive in Jerusalem, of all places, where it seemed no one else knew of the Messiah's birth!

King or not, the role of the magi in ancient Babylon was both priestly and political, and because of their extensive knowledge of the sciences, history, mathematics, law, and the occult, they wielded great power and influence. No king could be crowned without their approval and judges were appointed by them as well. They maintained the highest discipline and code of conduct, but even so, no earthly king they could ever crown compares to the One described in Jeremiah 33.

At the time of Jeremiah's prophecy, Israel was already under Divine judgment, and Judah, likewise, was about to experience imminent destruction and exile. King after king led God's people astray, and the people followed willingly. To be sure, Israel had been exceedingly blessed by Yahweh, not only because He redeemed them from their bondage in Egypt and blessed them according to His own will with the Promised Land, but also because they had the Words of Life in the revealed Scriptures of the OT. No, the Law could not save, but with the Law came the promise of the Messiah who would save them from their sins. That said, if Israel's Kings wouldn't even be faithful, then what hope would the nations have? Actually, their hope is the same as Israel, found in verse 16:

"Yahweh is our righteousness." In other words, neither Israel nor the nations can be self-justified. Our righteousness is God's and comes from God and is imputed to us through faith (Rom 3:21-22; 2 Cor 5:21). This righteousness would come from the very same One who would be the eternal King, whose kingdom will be everlasting and whose dominion will extend over all the earth and creation.

Since Jeremiah was written just before Daniel's deportation to Babylon, it seems likely that the magi would have been familiar with Jeremiah's prophecy in chapter 33. At the very least, some of them, believing in the Righteous Branch, looked to the kings of the earth with great dissatisfaction, longing for the Advent of the King.

"O Come, O Come, Emmanuel" is certainly another Christmas favorite, and like so many of our hymns, it's been sung for centuries. It was originally written in Latin and became one of the most popular hymns in Germany by the 17th century, but believe it or not, it wasn't translated into English until 1851! It was then that it was first put to the familiar tune, "Veni Emmanuel" (O Come Emmanuel). Even though "O Come, O Come, Emmanuel comes much more recently in history to the English language, the poem itself dates as far back as the 8th or 9th centuries and was a traditional part of Advent celebrations. Traditionally, in the final week before Christmas, one of the poem's seven original antiphons (verses) would be recited each evening leading up to Christmas Eve, and each line had a significant contribution to the Nativity story of its own.

In the original Latin, each line begins with an OT title for the Messiah, with the exception of "Emmanuel" itself, which is found in both the OT (Isa 7:14) and the NT (Matt 1:23):

Sapentia (Wisdom)
Adonai (God)
Radix Jesse (Stem or Root of Jesse)
Clavis David (Key of David)
Oriens (Dayspring)
Rex Genitium (King of the Gentiles)
Emmanuel (God with Us)

Now, how's your Latin? You might have noticed that preachers aren't the only ones who like to use acrostics! S-A-R-C-O-R-E, read from the bottom-up (ero cras) means, "until I come tomorrow," serving as a reminder of Jesus' words in Revelation 22:12-13, "Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end." It's too bad the significance of that acrostic can't be replicated in the English language!

Regardless, "O Come, O Come, Emmanuel" is truly an "advent" hymn in the most accurate sense. With or without the acrostic reminding us of Christ's imminent return, each verse directs us not only to celebrate Christ's first coming but also to long for His second.

Of course, it's easy to see how our passage for today reinforces the same message. It is a passage filled with hope for the believer's future. "For whatever was written in earlier times (ero cras) was written for our instruction, so that through the perseverance and the encouragement of the Scriptures we might have hope" (vs. 4). Overall, the passage is filled with important theological themes:

The Sufficiency of Scripture
The Purpose of Scripture
Theology Proper
Divinity and Unity
Redemption Accomplished and Applied
The Glory of God Manifest in the Unity of the Saints
The Trinity and the Christian's Hope

• The Father: God of Hope
• The Son: Root of Jesse & Servant of the Jews
• The Holy Spirit: Empowers Hope in Unity

Of course, while sometimes Christians wrongfully eschew theology in exchange for "practical Christian living," such a notion is completely foreign to the Apostle Paul. It's obvious, especially when we consider the theology above, that theology is the very foundation for the most practical Christian living. In fact, it is prerequisite and priority. Specifically, the theology from our passage gives us encouragement, endurance, unity, hope, and enhances the very nature of our lives and worship for the glory of God. How "practical" is that? 

Another one of today's most familiar Christmas hymns, "Angels from the Realms of Glory," was written by the Scottish poet James Montgomery on December 24, 1816. Orphaned at the age of twelve (his parents were missionaries to the West Indies), Montgomery was raised in the Moravian church. These faithful believers were followers of John Huss and were the original Protestants a century before Luther. In fact, the Lord would use the Moravians in the century before Montgomery to lead another evangelist and hymn writer, John Wesley, to salvation. They, too, were known for their evangelistic efforts, and one of their largest settlements is in Bethlehem, PA. In fact, after the Lord laid on George Whitefield's heart to start a school for children, he purchased a large plot of land in eastern Pennsylvania. Funding for the school never came through, and Whitefield eventually donated the land to the Moravians as well.  

As an orphan, though, Montgomery struggled to survive and wrote poetry to sell for a few pence on the streets of London. Eventually, providence would lead Montgomery to Sheffield, where he became an apprentice for a local newspaper owned by an Irish activist advocating for Ireland's freedom. After being driven out of town for publishing his views, Montgomery took over the newspaper and renamed it the "Sheffield Iris."

Montgomery, sympathetic to the "Irish problem," was also arrested several times for publishing pro-independence ideas, but his success as a businessman and personal integrity eventually made him one of the most respected and honored men in his community. He became a supporter of the British Bible Society, and on Christmas Eve, 1816, Montgomery was inspired by the text in Luke 2, and wrote a poem to print on Christmas Day. We now know it as "Angels from the Realms of Glory."

Today's Christmas hymn calls on all who hear the Christmas story of the newborn Christ to respond in worship of the King of Glory. In the United States, it is usually sung to the tune, "Regent Square," but in the U.K., it is sung to the French tune, "Iris" (the version linked below). It should also be noted that occasionally, Montgomery's original refrain, "Come and worship," is replaced with the refrain from the most ancient Christmas hymn sung today, "Gloria in excelsis Deo."

You might have been wondering what today's Scripture reading has to do with the advent of Christ, but you might have also noticed that the refrain from today's hymn, "Come and worship Christ, the newborn King," is the same admonition as that in Romans 13. In fact, in Montgomery's poem, his admonition culminates in the reality of Christ's second coming, which is the motivation for the Apostle Paul's as well, especially in verses 11-14.

This passage is a clarion call to action, stirring the hearts of those who believe in the Lord Jesus Christ for the hope of their salvation to live according to Christ's imminent return. Actually, this eschatological urgency begins further back with the exhortations in vss. 8-10. In short, we fulfill the law, and we "Do this, knowing the time," speaking of a specific, decisive moment in history. Therefore, do not sleep! Each passing day brings us that much closer to the consummation of our salvation at Christ's return. In other words, Paul is speaking of our salvation in the sense of our glorification when the reality of the salvation we have already received is fully ours in the glorification of our bodies. It is a great spiritual battle, but Christ is King, so even though we live at night, we are called to live in the day.

Therefore, put on Christ, and worship the newborn King!

Today's hymn was originally written by Isaac Watts in 1719, who wrote many more of our favorite hymns we still sing today, including, "Jesus Shall Reign Where'er the Sun," "Our God, Our Help in Ages Past," "When I survey the Wondrous Cross," "Alas! and Did My Savior Bleed," "How Sweet and Awful is the Place," and "I Sing the Mighty Power of God." Of these, "Joy to the World" is probably one of the world's most familiar hymns of all (let alone among Christmas carols), and it's certainly one of the church's favorites. It is based on Psalm 98 - a majestic psalm of praise that anticipates the Lord's return, so "sing to YHWH a new song, for He has done wonderful things" (vs. 1). By "new song," the psalmist doesn't mean "new" as in "novel," "contemporary," or something recently composed. Rather, the idea is that because of God's magnificent gift of salvation, we are to sing continually without ceasing - our hearts overflowing with gratitude. Even so, our joy will not be realized until we see Him fully when He returns, and Psalm 98, just as today's hymn, looks beyond the advent of Christ.

This song (Joy to the World), and the song in Psalm 98 look past His first coming to His second when He gloriously returns to establish His kingdom. That means even though we sing "Joy to the World" at Christmastime, it's really not a Christmas carol at all! In fact, we only began singing it as a Christmas hymn in the mid-19th century! A man named Lowell Mason set the words to the tune we're familiar with, borrowing from two sections of Handel's "Messiah" about the birth of Christ, and we've been singing the song at Christmas ever since. Considering that every reference to the birth of Christ in the NT looks to Christ's future work in His second advent (cf. Matt 1:21; Lk 1:32-33; 2:11, 34-35; Phil 2:7-11), it's certainly fitting. In the same way, "Joy to the World" reflects on the work and ministry of Christ, past, present, and future.

Today's passage in Isaiah 60:19-22 likewise directs us to Christ's second advent, just as "Joy to the World." It is a glorious chapter filled with the hope that comes with the promise of the restoration of Israel - a time when God will restore all things, finally culminating in the new heavens and new earth. God's glory will, at that time, illuminate His people, and His domain over His kingdom will bring about eternal peace. God's glory will even replace the constellations, including the sun and the moon; that is not necessarily to say there will be no constellations, but the brilliance of His majesty will be that great. In the context of Isaiah 60, these words were especially encouraging in a world filled with despair. Israel was in exile for its sin, but God's kingdom is everlasting, and He will be the everlasting light and life to the world. His light will never go out, unlike the setting of the sun or the waning of the moon in eclipse.

It is truly a breathtaking vision in verses 19-20. Even more breathtaking, however, is the righteousness of God's people at that time, which will reflect the righteous holiness of God Himself. It is not, as Paul wrote in 2 Corinthians 5:21, a righteousness of their own doing, but because of God's redemptive work through the imputed righteousness of the Lord, Jesus Christ. Furthermore, just as our justification comes from God alone, so does our eternal security and the inheritance that is ours through Christ. On that day, the curse will be lifted, and through God's power, everything we do will be abundantly blessed for His glory. In the meantime, God remains sovereign over history, even in times of duress and uncertainty, but we have been called to live confidently in His perfect wisdom, patiently trusting Him to the end of time, when eternity begins. What a wonderful reality that we can't even comprehend. Joy to the world!

It goes without saying that most of today's contemporary "pop" music lacks the substance and theological depth to transcend time, and for that reason (among others), it is shelved almost as quickly as it's produced. Musical style alone can't ordinarily carry a song for much more than a decade (does anyone still think anything that came out of the '80s is "cool!?"). However, there was once a day when the greatest hymn writers were not even musicians, at least not in the professional sense. They were theologians, and their lyrics came out of a deep well, informed by the Word of God. They communicated timeless truths. That's why when Ambrose wrote "Come, Redeemer of the Nations" (the hymn from December 1), it would inspire another theologian, Martin Luther, 1,000 years later. It was a beautiful hymn, but "Come, Redeemer of the Nations" didn't translate well into German. So, Luther simply wrote a new hymn, closely following Ambrose' thought, defending the humanity and deity of Christ for the Christmas of 1523, just over 500 years ago.

There are several English versions today, first translated by William Reynolds in 1851 (it is Reynold's translation below). The melody, Zahn 1174, was also composed by Luther, but was later popularized by Johann Sebastian Bach. It soon became the most prominent hymn in Protestant churches, traditionally sung on the first Sunday of Advent for several centuries.

This ancient hymn is a powerful statement of affirmation of the Trinity: one God in three Persons, and a bold declaration of the true gospel message, just as our passage today in John 12:44-50 - a passage that marks the culmination of Jesus' public ministry in the gospel of John. They summarize His mission and reveal His Divine nature as one with the Father (a consistent theme throughout the gospel of John). "He who sees Me, sees the One who sent Me" (vs. 45). However, although Jesus' words are deeply theological, they are personal, invitational, and confrontational. They provide words of assurance and warning to each of us.

Christ is the Light of the World, but as we were reminded of yesterday from John 3, the Light dispels the darkness of sin and depravity that plagues humanity. To reject Him is to abide in darkness and judgment, but Christ came to save, and His message is a message of glad tidings and great joy. Having said that, Jesus is both Savior and Judge and though His words give eternal life, believing them is not an option. It is a command to be obeyed. To reject Christ is to reject the Father, but in His Divine wisdom, it was the Father's good pleasure to offer redemption to mankind through Jesus Christ. Therefore, "Believe in the Lord Jesus Christ, and you will be saved" (Acts 16:31).

Divinum Mysterium is another one of the church's most ancient Christmas hymns still sung today, and just as Veni Redemptor Gentium by Ambrose of Milan was written as an apologetic for the true nature of Christ, Marcus Aurelius Prudentius wrote today's hymn to defend Christ's eternal nature, Deity, and humanity. A 4th-century contemporary of Augustine, Prudentius held a high social rank in the Roman Empire, and, like Augustine, as an unbeliever, Prudentius was laden with the guilt of sin from his youth. When he grew into adulthood, he became deeply moved by the testimonies of the martyrs during the Diocletian persecution, whose examples of steadfast faith were used by the Lord to save him.

After experiencing salvation, being justified by faith, Prudentius was greatly influenced by the works of Ambrose. It was mainly through his work that Prudentius became convinced of the importance of sound doctrine and began writing poetry and allegorical works (like Pilgrim's Progress) as a means of teaching theology. Most of his writings defended the faith against Arianism and Marcionism (Marcion taught that Jesus was not God in the flesh or the long-expected Messiah, but a "spiritual entity" sent from an unknown god of mercy and love who destroyed the wrathful and vindictive god of the Old Testament). For that reason, Divinum Mysterium, or as it was originally titled, "Corde Natus ex Parentis" (Of the heart of the Father), was a poem written specifically to defend the eternal, Trinitarian God the Father, Son (who is also the Redeemer and Messiah), and Spirit. Although Christians continued to "sing" or "chant" the hymn long after the 4th century when it was written, it was probably first set to music sometime around the 15th or 16th centuries.

From the very first line, Prudentius directly responds to last line of Arius' jingle, that Christ was "made and not begot." That said, there are several different versions that exist today - mainly due to phrases or verses being modified as the lyrics were translated from the original Latin, but in the version below, the first three verses then develop who Christ is according to Scripture, and the final two instruct us how we should respond.

Unfortunately, although many still sing Divinum Mysterium, along with a host of many other Christmas hymns, few genuinely understand the exclusive message of salvation. In our passage for today, John asserts the universality of God's love for people of every tribe, nation, and tongue, in the giving of His only begotten Son - the One who is preeminent and before all things. In fact, the message of the thief on the cross is a beautiful reminder of that reality (Lk 23:42). Truly, anyone who believes in the Son will be saved, and apart from our faith in Christ alone, we will perish. Thus, the Light exposes our sin and manifests our need to be saved, but sadly, many will still reject Him even after being confronted about the actual condition of their hearts---one their consciences already bear witness to (Rom 2:15). They will continue to dwell in darkness because it hides the sin they love and are enslaved to. Others will receive the Light of the Son with joy.

We earnestly encourage you to take a moment to consider whether you truly love the Light. Have you received the gift of faith and eternal life by His grace, called on Him to be forgiven, and turned away from your sin? If not, let today be the day of your salvation. Do not reject the Light any longer. His forgiveness is great and is as equally magnanimous as His love. "And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved" (Acts 4:12)!

One of our most ancient and beautiful Christmas hymns isn't very well known, but "Veni, Redemptor Gentium" was written by one of the most important defenders of the faith in the first century, Ambrose of Milan. Ambrose became the pastor-teacher in his city in AD 374 and quickly established himself as an outstanding preacher and defender of sound theology, including a biblical Christology and the doctrine of the Trinity:

"If, then, God is One, one is the name, one is the power, of the Trinity. Christ Himself, indeed, saith: 'Go ye, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit” (Matt 28:19). In the name, mark you, not in the names.'

Moreover, Christ Himself saith: 'I and the Father are One' (Jn 10:30). 'One,' said He, that there be no separation of power and nature; but again, 'We are,' that you may recognize Father and Son, forasmuch as the perfect Father is believed to have begotten the perfect Son, (Matt 5:48) and the Father and the Son are One, not by confusion of Person, but by unity of nature.

We say, then, that there is one God, not two or three Gods, this being the error into which the impious heresy of the Arians doth run with its blasphemies. For it says that there are three Gods, in that it divides the Godhead of the Trinity; whereas the Lord, in saying, 'Go, baptize the nations in the name of the Father and of the Son and of the Holy Spirit,' hath shown that the Trinity is of one power. We confess Father, Son, and Spirit, understanding in a perfect Trinity both fullness of Divinity and unity of power."
Ambrose was also instrumental in leading the great apologist, Augustine, to salvation. Many of his hymns and treatises, including today's hymn, were especially intended to defend the faith against the heresy of Arianism.

To that end, today's Scripture reading is a perfect compliment to this ancient hymn as it is one of the most powerful passages affirming the Deity and eternality of Christ in Scripture.

What a breathtaking declaration!

"In the beginning was the Word, and the Word was with God and the Word was God. He was in the beginning with God."

This statement is a clear affirmation of the divinity of Christ, and, beyond that, it declares that the story of the nativity began long before His birth. It begins with the One who never began, but eternally existed. He is the eternal Word and the Light of the world! At the same time, our passage for today is an important reminder of the mystery of the Trinity. Contrary to many heresies that have existed in the past and present, it's obvious from John 1 that Jesus was distinct from the Father ("He was with God") and was nevertheless one with the Father ("He was God." cf. also Jn 10:30). Think about that for a moment. Psalm 139 tells us that God Himself forms us in the depths of the earth - a Hebraism for the mother's womb. That means that God Himself, who has formed every child subjected Himself to be formed in Mary's, so that He would take on human flesh to pay the penalty for our sin.

"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (Rom 6:23).

That should leave us in complete awe, so worship Him, adore Him, and believe Him for who He is: our sufficient Savior, the Light of the World, who has redeemed us from our sin. "For in Him is life, and the life was the light of men" (Jn 1:4). No sin is greater than our Redeemer's victory; it is our hope that you place your faith and trust in the forgiveness that is ours in Christ this Christmas! 

Advent: the coming of Christ

Christmastime is full of many exciting and beautiful traditions, but some traditions last for generations and transcend time. Others, well, don't last so long. Remember "Elf on the Shelf?" And once you've seen one Hallmark Christmas film, you've seen them all. But why do we still drink eggnog during Christmas, and who decided to start mixing eggs with milk, anyway? While many of our traditions, like hanging stockings, bows, drinking eggnog (I suppose), and the Tarr boys' personal favorite, hanging mistletoe (yeah, right!), are simply for the sake of innocent fun or to encourage the excitement of young children, others are deliberately intended to remind us of something of infinitely greater value: the Advent of Christ, who came to take away the sin of the world (Jn 1:29).

The Advent of Christ is a time that reminds us of some of the most precious, important, and rich theology in Scripture. It is theology worth dying for, and many have. It is this very theology we now sing about and often take for granted during the holiday season, about the virgin birth, the hypostatic union, the incarnation, redemption, Christ's atoning work, total depravity, the Trinity, justification, sanctification, the Kingdom of God, theology proper, Lordship salvation, and so forth. Even the world joins in singing our ancient Christmas hymns, though it does not really know what it is singing about (Jn 16:3, 8-9). Many churches swell with people during the Christmas season who do not know God, nor can they come to know Him in many of the gospel-less cathedrals they attend. Such churches are often filled with vague, ambiguous, and superstitious traditions that have nothing to do with Christ or Scripture.

There is one tradition, though, worthy of recovering.

It might be surprising to some that a non-liturgical (ritualistic) church such as ours, that stands in the independent vein of the Puritans and the sola Scriptura tradition of the Reformers might participate in something as "medieval-ish" as Advent. In actuality, though, Advent is one of the most ancient traditions of the church. It long precedes the icons and mystic symbolism of the darkening church of the medieval ages. Its intent is simply to remind us to look forward to the "adventus," or "arrival," of Christ's second coming to earth.

That's right!

"Advent" isn't really about Christmas, but rather what Christmas guarantees: namely, because of Christ's victory over death in His first coming, we are guaranteed our future hope that Christ will come again to establish His Kingdom. It is a unique time of celebration in the church calendar that goes back at least as far as the fourth century: a time when, just as now, the true nature and work of Christ needed to be proclaimed.

In those days, no sooner did the church recover from the severity of the Diocletian Persecution, than it had to contend with a new heresy known as Arianism. "There was a time when He was not; He was made and not begot," Arius chirped, when Nicholas of Myra (a.k.a., the real "jolly 'ol St. Nick") walked across a long hall and struck him across his mouth for blaspheming Christ! Arius was denying the glory of the incarnation - that Christ was truly God and truly man.

This clever orator, with a catchy jingle, threatened the church and the heart of the gospel, and he was gaining popularity. To deny Christ's true nature undermines the sufficiency of His atoning work. If Christ did not come as truly God in the flesh, how could He provide salvation for His people? Furthermore, if Christ were not perfect in righteousness, how could He have had victory over death, ensuring not only the resurrection of the saints (1 Cor 15:20-22), but also His glorious return (15:23-24)? This was not theoretical. The issue needed to be addressed.

For that reason, the new emperor of the Roman Empire, Constantine the Great, called the Nicene Council together in AD 325. The importance of the council can hardly be overstated. It was the first "catholic" (the old word for "universal") church council since the Jerusalem Council met in Acts 15. Of course, the apostolic age had long ended, but the pastors who met in Nicaea did not meet to establish new doctrine. They met to articulate, affirm, and defend what the church had always taught and believed from the beginning. The Nicene Creed was thus a doctrinal statement written to last millennia:


It was soon after that that Constantine established December 25th as the date on which the church would remember Christ's first coming and anticipate His glorious return. Of course, this blood-fought right of the church to worship Jesus for who He truly is, in accordance with His eternal nature, could not be contained to a single day on the church calendar. Instead, it became a season, beginning four Sundays before Christmas Day. This season (adventus) became an enduring reminder for the church that, just as Israel was to anticipate the arrival of its long-awaited Messiah, the church is to anticipate His second coming.

Over time, and for various reasons, Advent became something of a lost tradition. In liturgical churches, Advent is celebrated, but its purpose and message are often distorted by a false gospel coupled with the morass of other rituals and ceremonies. Other churches aren't familiar with the practice at all. However, we hope to recover the true meaning of the Advent season and the true message of Christ - and that He is coming again!

These Christmas devotionals will be sent out each evening from now until Christmas to help you and your family remember our Savior during an otherwise already busy time of year. Each day will also include a Scripture reading with a link to a corresponding Christmas hymn. If you have not done so, we also encourage you to download our church app on the Apple Store or Google Play (just search "High Point Baptist Church" and download the app with our church logo) for easy access and a daily push notification reminding you of the daily reading. You might also sync your phone with your TV or speakers to better enjoy each day's hymn.

It is our hope that these devotionals will help you better love our Lord and appreciate the songs we sing during this wonderful time of year.

MERRY CHRISTMAS!