The Incarnation is the becoming human of God. It emphasizes
the downward movement of God from the heavens to the earth, and it is described
in various ways throughout the New Testament. Philippians describes it as
the “self-emptying” of God (2:5-11). John describes it as the
“dwelling of God among us” (John 1:14). Matthew describes it as
“God with us” (1:23).
Matthew focuses on the names of Jesus. Not only will the Messiah
be called Jesus (the Greek form of the name Joshua, which means “the
Lord saves”), but also he will be called Immanuel (from Isaiah 7:14).
Immanuel literally means “with us Elohim,” or “with us God.”
However, since Matthew uses the definite article “the,” it is
made clear that this is not one of the pantheon of gods. This is “the
God who is with us.”
Matthew intends to make two things clear by this title. Jesus
of Nazareth is not only God’s agent for redemption, but the very presence
of God himself. In the Christ, God not only drew near to humanity but personally
assumed human nature. The Creator not only came to His creation, but became
a part of His creation.
This is a far different God than any other world religion dare
imagine. Most world religions speak of God as set apart and distant—elusive
and mysterious—transcendent and unconcerned with human affairs. But
Matthew speaks of a God who willingly and lovingly not only closes the gap
but enters the stream of humanity. In an act motivated purely by divine love
and expansive grace, God wades into the river of history and takes on an existence
that will change the world forever.
The need of this text is twofold. First, Matthew makes clear
the need of a Savior. The Messiah will come “because he will save his
people from their sins” (1:21). Second, Matthew highlights the need
to understand the nature of the Messiah. He is to be called—“‘Immanuel’—which
means, ‘God with us’” (v. 23).
When we needed a Savior from our sins, God sent Jesus. When
we needed to understand how to live as redeemed people, God spoke through
Jesus. God’s answer was in fulfillment of what was spoken through the
prophet Isaiah (Matthew 1:22). Clement of Alexandria said: “The Logos
of God has become human so that you might learn from a human being how a human
being may become divine.”
The appropriate response to “God with us” is obedience. That obedience is personified in the instant and radical obedience of Joseph. In Joseph’s character Matthew identifies the first example of righteousness in action (1:19). By responding to Mary with mercy and compassion, he becomes the model disciple of what it means to live in relationship with the “with us God.” Thomas Aquinas wrote: “The Incarnation accomplished the following: that God became human and that humans became sharers in the divine nature.”
(For a complete manuscript of this sermon, go to www.preachersmagazine.org.)
