Latest revision as of 15:08, 26 November 2024

Luke 1:28-33 The Announcement Portrait

Nathan Wakefield / General

Portraits of the King / Luke 1:28-33

Jesus was born as the Son of God and rightful heir to the throne of Israel; the Lion of Judah.

Theological Proposition/Focus: Jesus was born as the Son of God and rightful heir to the throne of Israel; the Lion of Judah. In this passage, the angel Gabriel announces to Mary that she will conceive the Son of God, emphasizing His divine nature and His royal legacy as the heir to David's throne, signaling the fulfillment of God's promises. Jesus' birth is not just a historical event but a cosmic declaration of God's redemptive plan. It emphasizes His identity as the Son of God and rightful King, instilling the belief that His reign brings peace and salvation to humanity. Jesus, the Lion of Judah, is the rightful King and Savior whose birth fulfills God's promises, giving us hope and assurance in His reign.

Christ Focus: In the context of the Bible, this passage highlights the messianic lineage of Jesus, connecting Him to the Old Testament prophecies about the Lion of Judah, showing that Jesus is the fulfillment of God's covenant with Israel—bringing together the promises of the Old Testament and the hope of redemption in the New Testament.

Homiletical Proposition/Application: This sermon serves as a reminder to Christians of the hope we have in Jesus as our sovereign King. As we face uncertainties and challenges in life, recognizing Jesus as the Lion of Judah reassures us of His authority and kingdom. It encourages us to trust in His plan and reign, even in our struggles.

Introduction

Image: Baby Announcement Photos

Baby announcement photos have become a popular way to share the exciting news of a new family member. But there is a message behind those photos too. Consider the following examples:

Ultrasound Photos

• Description: Holding or displaying an ultrasound picture.
• Message: A new life has been created. The ultrasound emphasizes the reality that this baby is already alive.

2. Baby Shoes

• Description: A tiny pair of baby shoes next to the parents' shoes.
• Message: "Our family is growing." This type of photo signifies that a new addition will soon be filling those little shoes, often representing the start of their journey together.

3. Sibling Announcements

• Description: Older siblings holding signs or baby items, or visibly excited about their new role.
• Message: "Promoted to big brother/sister." This highlights the shift in family dynamics and allows the older child to have a special role in the announcement.

4. Calendar or Due Date Sign

• Description: Featuring a calendar with the due date circled or highlighted.
• Message: "Countdown to baby!" This adds an element of anticipation by sharing when the baby is expected and invites others to mark the coming date as significant.

5. "Coming Soon" Sign with Baby Items

• Description: Baby clothes, a stuffed animal, or baby books with a sign that reads "Coming Soon."
• Message: "Prepare for our new arrival." This suggests that the family is in the midst of preparations and excited for the upcoming arrival.

6. Parents' Reactions

• Description: Candid or playful photos of the parents reacting to the news (e.g., holding a pregnancy test or surprised expressions).
• Message: "We're thrilled!" This type of photo emphasizes the joy and surprise of expecting a child that is held by the parents.

The point here is that baby announcement photos do more than just merely announce. Announcement photos provide an important message too. We are going to start a series that I have titled Portraits of the King. As we look at Jesus through the perspective of portraits, I want us to understand that there is more sitting under the surface as we celebrate Christmas.

Need: As we celebrate Christmas, let's remember we are celebrating the birth of a king.

Preview: Jesus is the king of grace, glory, and an eternal kingdom.

Text: Luke 1:28-33 (read all at the beginning)

Setting the Stage:

Luke's announcement follows on the coattails of the foretelling of John the Baptists birth and presents the virgin birth as miraculously plausible and relevant.

The announcement of Jesus' birth in the book of Luke sits in close relation to John the Baptist's birth and highlights their connections through shared characters and themes. It emphasizes that while John's conception was miraculous, Jesus' virginal conception represents an even greater miracle. It posits that belief in the virgin birth is plausible within the context of God's ability to transcend natural laws, especially given the miracles associated with Jesus.

A major if not the major theme of Luke's Gospel is that Jesus is for everyone.

The book of Luke is primarily aimed at Gentile readers, as evidenced by several factors. Luke explains Jewish locations, traces Jesus' genealogy back to Adam, and references Roman emperors for dating. He uses terms familiar to Gentiles, like "didaskalos" instead of "rabbi," and quotes mainly from the Septuagint. Additionally, the theme of Jesus fulfilling prophecies is less emphasized, with only a few direct references found in His teachings.

But that doesn't mean Luke ignores prophecy, and as we will see, Luke brings out the reality that Jesus is the rightful king of the universe. Nevertheless, a significant theme in Luke is the reality that Jesus is for all.

Body

Anticipating Grace: From the promise in Genesis 3:15, generations lived in eager expectation, awaiting the fulfillment of God's enduring promise (28-31a).

The angel's greeting to Mary illustrates God's favor and initiative in His redemption plan. Mary's response is incredible, reflecting humility and openness to God's will. This sets a foundation for understanding Jesus' divine mission. By trusting in God's unexpected plans, believers can find solace and strength amid life's uncertainties.

God's favor and initiative were worth waiting for (28).

Let me read to you for just a second. Genesis 3:15 and as I do so notice this so-called Protoevangellium hinted that God would defeat sin

"And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." This so-called Protoevangelium is traditionally considered the earliest hint of the gospel and the promise of a future Redeemer in the Bible. After Adam and Eve's disobedience in Eden, God speaks to the serpent, stating, "I will put enmity between you and the woman, and between your seed and her seed; He shall bruise your head, and you shall bruise His heel." This passage is viewed as the first indication of God's plan to defeat sin and evil through a coming Savior, often interpreted as Jesus Christ.

Throughout the Old Testament we see the progressive revelation of an anointed one so that by the time we reach the New Testament we have a deep "Messianic Expectation"

Throughout the Old Testament, God progressively revealed more and more about His plan so that by the time we reach the New Testament, there is a deep "Messianic Expectation," a hope for a coming Messiah, or "anointed one," who would bring redemption and fulfillment to the Jewish people.

That is, a divinely appointed leader from the line of King David who would restore Israel, deliver them from oppression, and usher in an era of peace and justice.

Prophets such as Isaiah and Daniel helped shape these expectations, especially in periods of crisis, like the Babylonian Exile, which intensified hopes for a savior figure who would re-establish Israel's sovereignty and righteousness under God's rule.

When we pick up the New Testament, we need to understand that there is a culture of expectation and anticipation.

The world is wondering, when will God step into history and fulfill His promise? This is the tone we need to read when we read Luke 1:28: "The angel went to her and said, 'Greetings, you who are highly favored! The Lord is with you.'"

The text is rich with meaning.

The word "greetings" (χάιρε) is a wordplay, as the word is similar or related to the word "favored one" (κεχαριτωμένη).

The phrase "The Lord is with you" has no verb in the Greek and is not a wish, command, prediction, or anything like that; it is simply a state.

History has been waiting in anticipation. In fact, it has been roughly 400 years since God has spoken through a prophet, the last one being Malachi in about 420 BC, unless you account for Zechariah, though it’s uncertain how many people truly understood what was happening there.

In light of all of this, Mary really was in a unique position.

I want us to understand the significance of God's favor. The God of the universe shows mere humans favor—that is worth the wait. It certainly was for Mary.

Because of God's favor, the fear of the Lord means reverence, not fear (29-30).

In response to this visitor and the message he brings, Mary is vexed, or as the NIV states, greatly troubled.

But here is the thing: because of God's favor, His grace, we do not need to be afraid of God.

One of the phrases that deserves our attention today is the phrase "the fear of the Lord."

The "fear of the Lord" is a religious expression that signifies either devotion or dread of punishment, specifically referring to Yahweh. This concept is prevalent in the Old Testament, particularly in Wisdom Literature, where it is seen as the foundation of wisdom and a duty for all humanity. The motif appears in three main forms: as a collective expression of Israelite worship, as personal piety involving obedience to Yahweh, and as an identification of a worshiper of Yahweh. Key instances include Abraham's obedience in Genesis 22, where his fear of God is highlighted, and Deuteronomy 10:12-13, which outlines God's requirements for Israel, starting with fearing Him. Job is also noted as a God-fearer, whose faith is tested by Satan. The New Testament references the "fear of the Lord" as well, particularly in Acts, where the early church is described as walking in this fear. Additionally, "God-fearers" refers to Gentiles who worshiped Yahweh and followed Jewish laws, exemplified by Cornelius the centurion.

But here is the thing: because of grace, we have the fear of the Lord but don’t need to be afraid.

God is no less fierce, powerful, magnificent, holy, or involved. No, God is all of these, but because of God's grace, we can revere the Lord instead of being afraid. The angel tells Mary, "Do not be afraid."

If God's grace that allows us to live in reverence instead of being afraid is significant, then even more significant is the fact that God directly involved Himself in our world.

God's grace moved Him to step into creation, bringing the ultimate solution (31a).

It is interesting—at this point, the angel gives just a few details. Mary, you are going to have a baby. We know there is more to the story. The child is special, God Himself incarnate. This is nothing short of amazing.

Remember earlier that we talked about the Protoevangelium, that first reference back in Genesis 3:15 to the provision God would make for a Savior? Well, guess what? Here it is!

Image: We need to live in anticipation of God's grace, buying a car.

Sometimes I am surprised by God. I know I shouldn't be, but it happens. At one point, I was car shopping because it was getting to be time to get rid of a car that was becoming a money sinkhole. I did my shopping and finally came to a car I wanted. So, I set up my ideal price (Emily says I am too optimistic, and she is probably right). I proposed my price to the dealer, and of course, the dealer came back with something like 20% higher than what I had as my ideal price. Well, I figured that would happen, so I offered to meet the dealer somewhere closer to the middle. The dealer came back with some math gymnastics that was essentially the same 20% higher price than what I had hoped for. So, I said no and reiterated my price, meeting in the middle. Then the dealer did some more math gymnastics, so I counter-proposed with my math gymnastics, and then I don't know how it happened, but suddenly the dealer came back with yet more math gymnastics. This time they must have slipped or something, because when I calculated the price, it was my original offer—not the 20% markup or even the meeting in the middle.

I don't understand how the decision came to be, but what I know is that God provided for me. We need to anticipate that God is faithful to provide.

MTR: Anticipate God's work—even when it means believing in the unexpected.

Restoring Glory: The broken image of Adam would be made whole in the Son of God (31b-32a).

I stopped at verse 31 midway because I want us to take a moment and understand the significance of the name.

Jesus' name itself, meaning 'God saves,' reiterates His mission (31b).

The name Jesus is explained to us in Matthew 1:21: "She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins." The Greek name Jesus reflects the Hebrew name Joshua, or more properly Yehoshua. This name combines "Yeho," an abbreviation of Yahweh (the personal name of God), with "shua," meaning "to save." Together, the name means "The Lord is salvation."

In history, there had been and would be many people named Jesus, but this child was entirely different. He not only bore the name reminding people that God is the Savior—He was that Savior.

The next detail we are told is that this Son would be "great."

The pinnacle of creation was superseded in Christ (32a).

To fully understand what it means that Jesus would be "great," consider two important points. First, in Deuteronomy 10:17, it states: "For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes." The term "great" is used as a label for God Himself. Second, Titus 2:13 describes Jesus as "our great God and Savior." Thus, Jesus is nothing short of the great God.

Contrast this with the description of John in Luke 1:15: "for he will be great in the sight of the Lord." John was not "great" in an absolute sense, but "great before the Lord."

Jesus also taught His disciples how to become great, as recorded in Luke 22:26-27: "But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves." Jesus became the ultimate servant, culminating in His sacrifice on the cross.

Adam was the pinnacle of creation, made in God's image and given dominion over creation. Yet Adam failed—he failed to serve God obediently and to represent Him. Because of Adam's fall, humanity needed someone who could truly represent God to creation. That someone was Jesus.

1 Corinthians 15:45-49 explains:

"So it is written: 'The first man Adam became a living being'; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth; the second man is of heaven. As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man."

The solution to humanity’s problem could not be found in humanity itself; we needed God.

The solution is nothing short of profound: God the Son became incarnate (32a).

The phrase "Most High" is a clear reference to God the Father. In fact, the Septuagint, the Greek translation of the Old Testament, often uses the same Greek word (ὑψίστου, "Most High") to translate the Hebrew term Elyon, a common name for God. Of its 48 occurrences, 26 are used as a title for God, translated as "Most High God."

Mary would not have missed the significance of this statement. In Semitic culture, a son was considered an exact representation or reflection of his father, implying ontological equality. Thus, for Mary, this declaration would mean that her Son was equal to Yahweh, possessing all the qualities, characteristics, and authority of the Most High.^[1]

Image: "We Can Fix It," my youngest brother's eternal optimism.

I am the oldest of four boys, which led to many adventures and countless stories. Emily and I started dating in high school and married a year after she graduated. This means she vividly remembers quirks from my youngest brother, who was only 11 when we started dating. One of our favorite memories is his constant refrain: "We can fix it."

Whenever something broke—a toy or otherwise—he would confidently declare, "We can fix it." Of course, by "we," he usually meant "Nathan or JJ" (my other brother and me). And between us, we often managed to come up with a solution. We lived alongside him, so helping was easy.

Similarly, the broken image of humanity needed fixing, and only God could provide the solution. God came to Earth as a baby, lived among us, and ultimately "fixed it."

MTR: In life's trials, remember we can depend on the Son of God, God with us.

We must approach life’s challenges with an attitude of "we can fix it," knowing that it is not we, in the literal sense, but God—who chose to dwell among us—who can fix it.

Restoring the Kingdom: The fallen throne of David would be rebuilt in the Lion of Judah (32b-33).

The angel declares Jesus' divine identity and eternal reign. As the Lion of Judah and Son of the Most High, Jesus fulfills Old Testament prophecies.

Jesus was born heir of an eternal kingdom (32b, 2 Samuel 7:12-16).

2 Samuel 7:12-16 states:

"When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands. But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. Your house and your kingdom will endure forever before me; your throne will be established forever."

The promise made to David in 2 Samuel 7 had remained unfulfilled. While Solomon reigned, and God treated him and his lineage as His own, the ultimate promise of an eternal kingdom was incomplete. At the time of this revelation in Luke 1:32b, Israel had no king, and the throne of David was essentially lost. Yet here, the angel reveals that the Davidic line will continue—through Mary.

Every mother hopes for great things for her children, but this was something extraordinary.

Jesus was born King of Israel (33a).

Jesus would restore the fractured kingdom

It is essential to note that after Solomon, the kingdom of Israel fractured into two: the Kingdom of Judah, which retained a Davidic king, and the Kingdom of Israel, which chose Jeroboam, from the tribe of Ephraim, as its king.

The angel proclaims that Jesus will reign over Jacob's descendants forever. Jacob, later named Israel by God, represents the entire nation. This statement signifies the restoration of the fractured kingdom and the complete fulfillment of the Davidic promise. Jesus was born King of Israel.

Although Jesus did not establish a physical kingdom at this time in history, His kingship remains a reality. The physical kingdom is still to come, but His spiritual reign is undeniable. Consider Nathaniel's declaration in John 1:49: "Then Nathanael declared, 'Rabbi, you are the Son of God; you are the King of Israel.'"

Jesus truly is King—born as King of Israel.

Jesus was born King for eternity (33b).

Unlike earthly kingdoms, which rise and fall, the Kingdom of Christ will never end. The final promise given to Mary is that Christ's reign will last forever.

In our world, everything has an expiration date—our cars, houses, and even the trees in our yards. Yet the kingdom Christ establishes will never cease to exist. This child, born to Mary, would not just change the world but the entire universe for eternity.

MTR: Ask yourself, how am I anticipating the reality of a coming eternal kingdom?

1. ↑ John A. Martin, "Luke," in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 205.