This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Christmas” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, December 27, 1987.

This morning our scripture reading is in Matthew’s Gospel, the second chapter, and we will begin reading at verse thirteen. And when the wise men were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt. and be thou there until I bring thee word, for Herod will seek the young child to destroy him.”

When he arose, he took the young child and his mother by night and departed into Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken of the Lord by the prophet, saying, “‘Out of Egypt have I called my son.’ Then Herod, when he saw that he was mocked of the wise men, was exceeding wrath, and sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Ramah was there a voice heard, lamenting and weeping. and great mourning, Rachel weeping for her children, and would not be comforted because they were not. But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young child and his mother, and go into the land of Israel, for they are dead which sought the young child’s life.

And he arose, and he took the young child and his mother and came into the land of Israel. But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither. Notwithstanding being warned of God in a dream, he turned aside into the parts of Galilee. And he came, he dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets. he shall be called a Nazarene.

Oh Lord, your servants we would be and truly your servants we are, if in fact now we observe the wonderful imprint of the Lord Jesus in our hearts. We ask, Lord, that we might give up the ways of the world, the claims of the flesh, and commit ourselves to the Spirit, that by way of your word working in our hearts, we ask it in Jesus’ name. Amen. Our messages at this season have been on the angel, or the angels of Christmas, we thought first of all about Gabriel, that angel from the presence of the Lord who spoke to Mary.

We read and considered that account out of Luke’s first chapter. We also considered the angel who had spoken to Joseph in a dream. that concerning what he might do now with Mary, what relationship he might sustain to her in the future, seeing that she was found to be with charm. On Christmas Eve, we thought about the angel and the shepherds, and how those shepherds, remarkably, stand in the regions of David, the ancient shepherd, and speak to us about shepherds of history, and how they might respond to the revelation of the glory of God breaking in upon them. And this morning we come to the latter part of Matthew two. and the consideration once more of Joseph, the child and the mother, in light of the angel who appears to Joseph in dreams, giving him instruction about what he might do. The angel, first of all, We have seen that the angel in relationship to dreams and visions is to be appreciated in a special way.

For we have noted that it is in particular times in the story of redemption that the angels the dreams and the visions are utilized by the Lord. We noted, for instance, that one era in which that is true was the time of the exile. Circumstances surrounding the exile and the restoration of Israel from captivity in Babylon. But we also noted that that era was predated by another. For the beginnings of Israel’s history, the time of the patriarchs, it too was characterized by visitations from angels and the occurrences of dreams and visions. stressed, as is apparent to you, I’m sure, by this complex angel’s visions and dreams, is the supernatural character of the revelation given.

The revelation comes in this fashion so that there will be no mistake about it. The revelation does not arise from this earth, neither from the pressures exerted in the earth upon those who receive. The revelation is not the consequence of indigestion. The revelation comes from without. Thus, you see, the import of the angels, the dreams and the visions, that you might not make any mistake about it in reading the account, that those who receive the revelation might not make any mistake about it. The revelation is supernatural, through and through. The revelation comes from without, not from within.

Also, with the stress falling upon the dreams and the visions, what we are to distill from that fact is that those who receive revelation in this fashion are utterly passive in the reception of it. And God, in His sovereignty, is having His will with them. Supernatural, the recipients, passive. Sleep, truly passivity.

And it is in that setting, see, that the revelation then makes its impression. But also stressed now, as we have intimated before, in this complex of the angels, the visions, and the dreams, is the comprehensive character of the revelation, not just the fact that it is supernatural, but that it is comprehensive. It is comprehensive in character.

We think once more about those times in which the angels, the visions, and the dreams were prominent. When we take stock of them, we see that those forms of revelation abounded at the beginning of Israel’s experience, in the period of the Patriarchs, in the book of Genesis. But then they abounded once more, at the end of the story of Israel’s sojourn in the closing chapters of the Old Testament. The visions of Ezekiel, Daniel, others who were moved by the apocalyptic visions and dreams, given them. So from beginning to end, you see, it seems then that the angels, the dreams, the visions, serve as bookends for God’s revelation.

But now a new era has dawned. Here we are in Matthew, at the beginning of the new era, and the pattern is precisely the same. For once more, the angels, the dreams, and the visions are prominent. You think, possibly, of the book of Acts. it being the period for the beginnings of the church and her administration. Once more, the angels, dreams, and the visions are prominent.

But then you rush on to the end of the New Testament, and as it was with the Old Testament, so also with the New, for there at the conclusion we have the Apocalypse. We have the book of Revelation filled as well with the angels, the visions, and the dreams. So you see, what we are being taught is not simply that the revelation given is supernatural, not of this world coming in from without, but that this revelation is comprehensive, inherent, speaking to us not only of beginnings but endings, not only of creation but conclusion. Now, it is with that comprehensive character of the revelation in mind that we take up Matthew 2, 13 through 23.

Note the sweep of it, the encompassing character of what here transpires with regard to Joseph, the child, and his mother. Think of Joseph in light of what we’ve already said about him. Think of Joseph as one who, in a New Testament setting, bears a name which places him proximate that one in the Old Testament who had the same name. We pointed out to you before that, as it was in the Old Testament, there was a Jacob who had a son by the name of Joseph. So it is in the New Testament. This Joseph also had a father by the name of Jacob. The parallel between the two, then. But note how the parallel deepens.

In the Old Testament, that Joseph descended into Egypt. In the Old Testament, that Joseph was driven into Egypt by the wicked envy the wicked envy of his brothers, an envy that had turned murderous. And that Old Testament Joseph, being driven into Egypt, carries down with him the hope of the people of God. Well, we read then, of the revelation now that comes to this Joseph in Matthew chapter two. A New Testament Joseph who will also descend into Egypt, who will be driven there by wicked envy emanating from murderous Herod. And this Joseph will carry with him the hope of the people of God.

Comprehensive? As if here, at the outset of the New Testament, you have a recapitulation of things. But note, note as well, how diverse the comprehensiveness of this revelation, over which, it seems, the angel rules. For it’s as if we go beyond the times of the Patriarchs.

Israel will not stay in Egypt, not at all. Israel will come up out of Egypt, and in coming up out of Egypt, Israel will carry, carry within his loins, the very Son of God, the child yet to be born, And so it is. So it is now. As Joseph is told that he is to ascend as well out of Egypt, he then will come forth like Israel.

And as Israel of old, who bore that child yet in the loins, Joseph as if Israel of the latter day carries up with him God’s Son indeed. Herod is a figure who plays well in both scenarios. Insofar as this New Testament Joseph parallels the Old Testament Joseph, Herod acts in the role of the wicked brothers. But now, insofar as this New Testament Joseph becomes a figure through whom we see Israel itself being brought out of Egypt, Herod dons the role of Pharaoh.

A fierce, wicked executioner of children. But the figure, the comprehensiveness of the revelation intensifies. Israel, having come up out of Egypt, takes up dwelling in the land. But in time, Israel is devastated. Devastated because of his sin. Devastated because of faithlessness. A faithlessness that has at its heart a preoccupation with the world and the promise of the world. Thus it is.

In a latter day, beyond the exodus, beyond the events concerning Egypt and the exodus, we find Jeremiah, the prophet, speaking in this language recorded for us in the eighteenth verse of Matthew 2. language which speaks about Rachel, that wife of Jacob, who had set her heart upon what this world could grant, and her place in it, all her ambition, all of her energy directed towards achieving that goal of gaining the advantage over her sister, that she might have preeminence.

That preeminence guaranteed to her, you know, Her end was death. But Jeremiah takes up the figure of Rachel, not so much in light of her own death, but in light of the death of those children through whom she hoped to gain the advantage. None are left to her, and thus there is no inheritance for her. The very thing she sought, she lost. The very thing she hoped to gain, was taken from her. Now Rachel is seen as the rift of children. Absolutely. It is a posture of absolute hopelessness.

So, as we are carried along by Matthew two, we are also carried through the history of the people of Israel from the patriarchs to the exodus to the exile. But the exile isn’t the final word yet, for on it goes unto restoration and the preservation of a remnant.

And that is precisely how the chapter ends. For this New Toast Testament, Joseph, returning to the land of promise, finds there enthroned one who is no different than Herod. Over the land there is still then cast that shadow, that shadow of greed and envy and murderous fire. Thus, by direction from the angel, Joseph takes the child with his mother northward to Galilee of the Gentiles. And it is in this context, then, that Matthew gives us his enigmatic formulation with which this chapter concludes.

They came and resided in the city of Nazareth. that what was spoken through the prophets might be fulfilled. He shall be called a Nazarene. Well, you look in the Old Testament for that statement, he shall be called a Nazarene and you can’t find it. And you wonder what in the world is Matthew talking about here? But then you realize that the name Nazareth has a meaning, a significance.

That word means branch. It means branch. and is a reference, then, to what Isaiah had seen beyond the exile. That out of that dead stump would come a living vine. Out of that dead tree there would come a living shoot, a branch, a stem of jessic. Out of death would come life. that then becoming the meaning of the restoration from exile, and thus the comprehensiveness of the entirety of Israel’s history, subsumed in these events from verse 13 to verse 23. Now you might be asking yourself the question, to what end? Why all of this packed into the account given us by Matthew? Why is all of this here? Why should God do things in this fashion? Is it merely that through the story, if we have eyes to see, we can review the history of Israel as we look? at what is transpiring to Joseph and to the child and to his mother?

Or is it simply that we might think on these verses and see in them an affirmation of the fulfillment that is found in Christ? That is, all that was pictured in the Old Testament now finds its fulfillment and culmination in this one. Oh yes, you are to review Israel’s history. Oh yes, you are to see in this one the fulfillment of the history of Israel. But you are to see something much more. You are to see that this child must himself live that history and experience it. Such is the character of the Incarnation. He comes down and he enters into the comprehensiveness of that telling of the story of Israel. He enters into that history thoroughly and completely. Did they go down into Egypt? He goes down. Did they come out? He comes out. Did they go into exile? He goes into exile. Do they experience restoration? He experiences restoration. And that’s so that he might be identified thoroughly and completely with them.

There is nothing in their life that he doesn’t know of, and he doesn’t know of intimately. Well, you press it a little further. And what conclusion do you draw? why this very Christ, this child, is the one who in time, by his work and ministry, prepares himself in such a way that he is able to identify thoroughly and completely with you and your history. There is nothing in your life, there is no experience, Now, you say to me, well, certainly he doesn’t know my experience of sin. Yes, he does.

For the depth of his identification is to the uttermost. He who knew no sin became sin for you. He has identified himself with you completely. Whatever history is yours has become his. Whatever agony of soul, the stress of mind, whatever weight and burden of sin, you have known that all has become his. He has taken it to himself because in his love he has identified himself completely with you. that you both might die well in a sense but even better that in the end you say you might be identified with him and what does that mean?

Why? It means eternal life. It means eternal life. I’m glad to see the smiles. I know we don’t shout in them, and hallelujahs in this church, but it is good to see the smiles. You understand. You understand. Now that’s the power of the revelation from angels in visions and dreams testifying to the supernatural character of our God dealing with us and the comprehensiveness of it all. How wonderful. Oh Lord, it may take a little patience on our part to weave our way through the story given us at the conclusion of Matthew 2. But oh, what an ending.

And in this child, we are comprehended. That as he has known thoroughly and absolutely to the uttermost, the experience of his people Israel. So we, his church, have been known by him. And now we know him who for us has become the very righteousness of God that through him we might have life and that forever. Praise be to our God.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.