Advent | Knowable Word

The Overlooked Origin Story of Jesus

December 6, 2021 By Ryan Higginbottom

As the calendar flips to December, many Christian churches turn to the birth story of Jesus in their teaching and preaching. And though there are four Gospels, one is far underrepresented from the pulpit during this season.

Matthew and Luke both contain the narratives about Jesus’s birth, so the early chapters of these Gospels are in heavy rotation for sermons. We hear from the opening verses of John as well, as the lyrical description of Jesus as the Word made flesh practically jumps off the page. All the while, Mark’s Gospel seems to stay closed.

Beginnings Matter

Beginnings matter, particularly the beginnings of books of the Bible. There the author has the chance to frame their work and set up their argument.

For the sake of this article, let’s refer to “Act 1” of each gospel as all that precedes the beginning of Jesus’s public ministry. What does Act 1 of each gospel look like?

In Matthew, Act 1 stretches through Matt 4:11, a total of 76 verses. There, we read Jesus’s genealogy (Matt 1:1–17), his birth (Matt 1:18–25), the visit of the magi (Matt 2:1–12), the flight to Egypt to avoid Herod’s murderous decree (Matt 2:13–23), John preparing the way for Jesus (Matt 3:1–12), Jesus’s baptism (Matt 3:13–17), and Jesus’s temptation by Satan (Matt 4:1-11). Along the way, a careful reader will notice just how much Matthew’s narrative is driven by fulfilling Old Testament prophecies.

Act 1 of Luke is the longest of all, lasting until Luke 4:13, a total of 183 verses. After his dedication (Luke 1:1–4), Luke writes about the predictions of John’s (Luke 1:5–25) and Jesus’s (Luke 1:26–38) births, Mary’s visit to Elizabeth and song of praise (Luke 1:39–56), John’s birth and his father’s prophecy (Luke 1:67–80), Jesus’s birth and the immediate reaction (Luke 2:1–21), Jesus’s presentation at the temple (Luke 2:22–40), his twelve-year-old venture to the temple (Luke 2:41–52), John preparing the way for Jesus (Luke 3:1–22), Jesus’s genealogy (Luke 3:23–38), and Jesus’s temptation by Satan (Luke 4:1–13). In these opening chapters, Luke shows how God’s blessing is extended beyond physical Israel.

Act 1 of John is shorter, only the first 34 verses of chapter 1. There we read of the Word made flesh (John 1:1–18) and the testimony of John the Baptist (John 1:19–34). After this, Jesus calls his first disciples and followers (John 1:35–51) and then performs his first miracle at the wedding at Cana (John 2:1–12).

Compared to these accounts, Act 1 in Mark is miniscule, a mere 13 verses.

Act 1 in Mark

If you haven’t already read Peter’s excellent interpretive outline of Mark, by golly do so post haste. Mark’s aim throughout his Gospel is to show Jesus as God’s king. In the opening act of his book, Mark introduces us to Jesus so that we will see this king.

One of Jesus’s titles in Mark 1:1 is “the Son of God,” a royal title that looks back to 2 Samuel 7:12–16. This king has a long-promised messenger going before him, preparing the way of the Lord (Mark 1:2–3). This messenger, though looking a little rough, was in the wilderness baptizing, preaching, and telling of the glorious one to come (Mark 1:4–8).

Mark doesn’t spend a lot of time in character development. In the same way that John “appeared” (John 1:4), Jesus simply showed up and was baptized (Mark 1:9–11). No human backstory accompanies either man, and yet we do hear from Jesus’s father at his baptism. A voice from heaven calls him “beloved Son” and says “with you I am well pleased” (Mark 1:11).

The Spirit that came upon Jesus at his baptism (Mark 1:10) then drove him into the wilderness to be tempted by Satan (Mark 1:12–13). There is quite a cosmic hue to this initial chapter, as we read about the Spirit, Satan, and angels (Mark 1:13).

Finally, John was arrested and Jesus begins to proclaim “the gospel of God” (Mark 1:14). Notice that Jesus is taking part of his preaching cue from John (compare Mark 1:15 to Mark 1:4).

Jesus’s Origin in Mark

The opening to Mark’s Gospel doesn’t make Advent sense. We don’t know what to do with a story that jumps so quickly into the action at a time where the church calendar says we should be learning to wait.

But because Mark’s is one of the four Gospels, this is one of the ways we should think about Jesus’s beginning. He had a royal herald smooth the way before him and let everyone know of his greatness (Mark 1:7). Jesus was anointed for his kingly mission with water and the Spirit, and he was declared the beloved Son of God, the king (Mark 1:11). He was victorious over the devil in the wilderness and ministered to by the angels (Mark 1:13).

Finally, at the end of Act 1 in Mark, Jesus himself sums up his origin story and his enduring message: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15).

Why Was Baby Jesus Laid in a Manger?

December 13, 2019 By Peter Krol

“And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.” (Luke 2:7)

This time of year, the words roll right off the tongue. And every child’s first question is: What is a manger? When the teacher explains that it is a feeding trough for animals, the astute youth then wonders: Why was the baby laid there?

Now enters the ancient and hallowed tradition of Nativity speculation. Since we’re supposed to reflect on this narrative for a few weeks each year, we need some way to fill in the gaps left by the gospel narrators. And so we wax eloquent about Mary and Joseph’s poverty. Or the pathetic rejection they faced by the innkeeper. Or the influx of tourism to Bethlehem on account of the census. Or the astonishing degradation to which the Son of God submitted himself in setting aside, for a time, his heavenly glory in order to clothe himself in earthly humiliation—all to win a people for himself.

And every one of these speculations might be true. But in connecting such historical and theological dots, let’s please be careful not to neglect the main reason Luke gives for including this detail in his narrative.

Luke’s Purpose

If we read Luke like a book and not simply as a Christmas photo shoot, we’ll realize that we’re only in chapter 2. It was not all that long ago in the book that Luke made his purpose quite clear and explicit:

“…it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.” (Luke 1:3-4)

Luke writes an orderly account of the early Christian movement, so the Roman official Theophilus can be certain about the things he’s heard about it. This is Luke’s purpose: to provide enough evidence to enable Theophilus to be sure about what he’s heard.

But what is it that Theophilus has heard, of which he ought to be certain? The main point of Luke’s gospel is something along the lines of: “The hope of Israel, God’s plan of salvation for the world, has arrived in Jesus.” (You can find my case for this main point here.) It is on account of this hope that Paul is on trial (Acts 26:6-7), and the facts surrounding this hope ought to lead, Luke believes, to Paul’s exoneration before Caesar from the charges brought against him by the Jews (Acts 24:5-6).

So Luke wants his reader to be certain about this hope, with the aim of exonerating Paul from all charges.

The Manger

Now how does this overall purpose help us to understand why Mary laid Jesus in a manger? I confess it will not be all that helpful in understanding why this woman laid her baby in the manger (we’ll need to employ our venerable Nativity speculation to close that gap). But it will help us in every way to understand why Luke saw fit to tell us she had done so.

Just follow the manger through the passage:

The narrator declares: “And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger” (Luke 2:7).
The angel proclaims: “And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger” (Luke 2:12).
Finally, the narrator recounts: “And they went with haste and found Mary and Joseph, and the baby lying in a manger (Luke 2:16).

Do you see the flow of thought? Mary lays him there. The angel tells the shepherds they will know they have the right baby when they see him lying there. Then they go to see for themselves, and yes, they find him there, just as they had been told.

So can the shepherds be certain of the things they were taught? Can they be sure that this is the right child?

“And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.” (Luke 2:20)

Conclusion

Luke’s reason for mentioning the manger is that it provided for the shepherds corroboration of what the angel said. The detail of the manger serves a clear narrative and persuasive purpose to show the fact (the baby was laid there), the prediction (the angel said they’d find him there), and the testimony (they did in fact find him there, just as they were told).

So why was the baby Jesus laid in a manger? In Luke’s narrative world, it was so that Theophilus (and by extension, you and I) could be certain that these shepherds were eyewitnesses to the birth. They are among the many eyewitnesses from the beginning (Luke 1:2) whom Luke has researched and included in his account to promote certainty. And just as they could be certain, from the sign of the manger, that they had located the right baby, so also you and I can be certain of the same.

And what is it, precisely, of which they and we can be certain regarding him? What is the hope of which they can be certain?

“For unto you is born this day in the city of David a Savior, who is Christ the Lord.” (Luke 2:11)

This child is the one. He is the one to rescue us (Savior). He is the Messiah, the Chosen One (Christ). He is Yahweh (the Lord) in the flesh.

This advent season, let us, too, “go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” And may we, too, return, “glorifying and praising God for all [we have] heard and seen, as it [has] been told [us].”

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How Not to Receive Your King

December 11, 2013 By Peter Krol

Earlier this week, I attended a wonderful performance of Handel’s Messiah. The choir and orchestra were impressive, and the soloists performed impeccably. It was a marvelous night out with my wife and a few friends.

epSos (2009), Creative Commons

The quality of musicianship had packed the house. Every seat was filled, and parking had overflowed onto the grass. The lengthy standing ovation confirmed my suspicion that I was not the only one who enjoyed the show.

However, in my perception, the greatest marvel was not the performers but the audience.

Right in front of me sat an older couple. From a brief conversation before the concert began, I discovered that they attended a Unitarian church that had “no prescribed beliefs” (their own description). When I asked why they attended (what they liked about it), they said, “it’s very welcoming, and doesn’t require us to believe anything in particular.” They described how the church had conducted Christian, Jewish, and Hindu services, and how they were hoping to organize an Islamic service as well.

One row in front of this couple sat a woman who obviously loved both Jesus the Messiah and excellent music. She really got into the show.

During the “Hallelujah” Chorus, the audience stood reverently, according to tradition. Believers and unbelievers both listened attentively, appreciating the text and music being presented.

And while the choir belted “for the Lord God omnipotent reigneth,” the Unitarian couple snickered as they watched the evangelical woman dance and lift her hands in worship.

I saw similar scenarios playing out around the concert hall, and they led me to consider two dangerous responses I tend to have toward the advent season. These responses are the same common responses people have always had to the coming of the King of Israel.

1. Get swept up in hip (or respectable) Jesus culture

The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” (John 12:12-13, ESV)

Jesus, the great King of Israel, had arrived, and the crowds were ready. They brought their acclaim, and they whipped up a fervor of Jesus-talk and advent-happiness.

Why did the crowd have such fervor for Jesus?

The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. The reason why the crowd went to meet him was that they heard he had done this sign. (John 12:17-18)

They went because it was cool. Jesus had done an amazing thing in raising Lazarus, and they wanted to check him out. Perhaps they thought they could fight Rome and be unstoppable (if Jesus could perpetually raise their fallen). Perhaps they wanted to be entertained. Perhaps they thought it was too good to be true.

Similarly, Jesus still experiences a certain popularity during the holidays each year. Sappy movies play on syndicated television stations, with their messages of sacrifice and good will toward humanity. People bake cookies shaped like angels and stars. Christmas carols play in department stores.

People attend candlelight services, Messiah performances, and Christmas pageants, all because it’s the cool thing to do this time of year.

I’m tempted to join them; dripping with sentimentality and culturally acceptable platitudes, I can be accepted and respected along with everyone else.

2. Get caught in jealous, manipulative self-protection

So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.” (John 12:19)

Some, seeing the hollow fervor of the crowds, kept themselves apart and refused to get swept into the celebration. They focused instead on their own situation, whining about the loss of their own place and nation (see also the Pharisees response to the raising of Lazarus in John 11:48).

These Pharisees were the ones who responded to the world’s fallenness by making more rules and getting more serious about their spirituality.

Similarly, many today see the materialism and emptiness of the advent season, and they withdraw and make more rules. No Christmas trees. No presents (give the money to charity instead). No parties. No spiking the egg nog.

I’m tempted to go this route myself. For years, I emotionally boycotted the holiday celebrations of my extended family. They didn’t focus on Jesus the way I thought they should, so I tried to win them by being a sourpuss. “Please don’t get me any presents.” “Let’s remember the reason for the season.”

Both responses are irresponsible to the humble King who rode in, bringing salvation and peace with him.

The first response says, “make me happy, but don’t expect me to change.”

The second response says, “make others unhappy, but don’t expect me to change.”

But the King came to bring change (John 12:14-15). Consider the passage John quotes. The one born in a manger, who came to Jerusalem humble and mounted on a donkey (Zech 9:9), takes his selfish, idolatrous people and fashions them into weapons of war (Zech 9:13). He saves the unlovely and makes them like jewels on his crown (Zech 9:16). He shows his goodness and beauty by making grain and new wine (egg nog?) abound (Zech 9:17). He does all this by laying down his life for his beloved people (John 12:31-33).

You’ll understand Jesus’ birth only if you see through it to his death.

His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. (John 12:16)

May your advent season be full of great joy as you get to know Christ better through his word.