There is a very vivid contrast between the manner of our Lord’s entrance into this world, and His exit from it; a contrast that is full of interest for Christian meditation.
Our Lord’s entrance into the world was marked by great humiliation. We read the touching words, “And being found in fashion as a man, He humbled Himself” (Phil. 2:8). He was of David’s lineage and was born King of the Jews. He might have been born in a royal palace, and that would have been a wonderful condescension for Him, who was and is the eternal Son in the unity of the Godhead, and as born into this world was described prophetically as “The mighty God, The everlasting Father” (Isa. 9:6). For what is the measure that we can use? How can we compare the INFINITE with the finite, the CREATOR with the creature? No mathematician can calculate the distance. No measuring yard is available here.
Our Lord was born of a virgin, begotten by the overshadowing of the Holy Spirit of God. His entrance into this world was in a stable, and His first resting place was a manger. In such circumstances occurred this unique event in the history of the world.
In order that He should be born at Bethlehem, the whole of the Roman world was to be taxed. The proud Roman Emperor, Caesar Augustus, little thought when he set in motion all the machinery to bring this taxing about that it was to fulfil the Scripture, “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth to Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Mic. 5:2). In that prophecy, seven centuries and more before the birth of our Lord, we have presented to us His manhood, the place of His birth, and also the careful assertion of His deity.
The evangelist tells us that there was no room for the couple from Nazareth in the inn. Doubtless at the time of the census the inn would be crowded with guests, and the only available place for the Galilean carpenter, Joseph, and Mary, his wife, was the stable with the cattle. The innkeeper would regard them as the humblest of the humble. But it appeals to us that the Saviour of mankind was born in a stable. The manner of His entrance into this sad world was ordered of God. Is not His humble entrance into this world a rebuke to the pride and pomp of man?
The first persons to hear the wonderful news of the Saviour’s birth were not the great people of the land, the high priests and rulers, but humble shepherds tending their flocks by night. There must have been something morally great about these shepherds to be chosen for such wonderful news. Again the pride of man is rebuked.
But what of heaven? What did heaven think of this event? The angel of the Lord was sent to tell the shepherds. We have instances in Scripture where angels appeared just as men, so as not to excite astonishment in those to whom they appeared. But in this case the glory of the Lord appeared to the shepherds. That glory must have been wonderful, surpassing anything of earth, so much so that the shepherds were sore afraid. Bidden not to fear, they were told that that day in the city of David was born a Saviour, which was Christ, the Lord.
In an instant there was with the angel a multitude of the heavenly host, crying aloud, “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14).
What a contrast to the stable and the holy Babe in a manger! Heaven interested in such fashion. When children of royal parents are born there are salutes of guns to celebrate the great event. But was there ever a child saluted like this heavenly Child was?
On the other hand sinister influences were at work. Months later the wise men of the east came with their offerings to the holy Child, and to give Him worship. Why should Herod be troubled and all Jerusalem with him? We can see Satanic influence in all this, for he is a master of mass psychology.
Thus we see three things. (1) The lowly birth of our Lord, appealing to the renewed mind of the Christian very powerfully; (2) Heaven’s supreme delight in the event; (3) Satan’s dismay passed on to Herod and all Jerusalem.
And so we see Heaven’s delight following the activities of our Lord in all His earthly life, and Satanic hatred plotting against Him. But till His hour came, our Lord, though plotted against, moved on His way of testimony and blessing. No indignity was allowed to touch His holy Person. It is true that when our Lord pointed out the grace of God passing by the children of Israel, blessing a poor Gentile widow of Sarepta, and a Gentile leper, Naaman, the Syrian, such was the heart of man that they sought to cast Him down headlong from the brow of the hill whereon their city was built. But “He passing through the midst of them went His way” (Luke 4:30). Then again, following the wonderful miracle of the raising of Lazarus from the dead, the Pharisees were so jealous for their lifeless religion that, “From that day forth they took counsel together for to put Him to death” (John 11:53). But they could not act for His hour was not yet come.
But at last that hour drew nigh. “When Jesus knew that His hour was come” (John 13:1), He drew His disciples together in the upper room, and there instituted the remembrance of Himself in the breaking of the bread and the drinking of the cup. Henceforth His speech was with His own, till they were found in the Garden of Gethsemane. Then the multitude, guided by the arch-betrayer, Judas, arrived with lanterns and torches and weapons. Our Lord questioned them, “Whom seek ye?” They replied, “Jesus of Nazareth.” Our Lord answered, “I AM.” In our Bible “he” is put in italics, showing the word is not in the original. Was our Lord’s answer not the assertion of His glorious Deity? We believe it was.
Now follows a most extraordinary spectacle. With one accord the band of ruffians fell backward to the ground. Most people, who fall, fall forward. But here not one but all fell backward. Surely in this we see the fact that the Lord was immune from personal violence as long as His hour had not arrived. Here at the very close of this period we find Him invulnerable.
Again He asks the question, “Whom seek ye?” Again, in spite of this sharp warning, they answer, “Jesus of Nazareth.” This time He answered, “I AM,” but added, “If therefore ye seek Me, let these go their way,” referring to His loved disciples; in other words, He placed Himself in their hands, saying, “This is YOUR hour, and the power of darkness” (Luke 22:53).
At once things are different. His enemies are allowed to spit in His holy face, to pluck the hair off His cheek, to place the cruel crown of thorns on His holy brow, to press the reed of mock sovereignty in His hand, to clothe Him in a scarlet robe, kneeling with Satanic hate in their hearts, saying in cruel mockery, “Hail, King of the Jews.” For three-and-a-half years He had not suffered bodily harm, here it is allowed in all the frenzied cruelty of man.
Above and beyond all, they crucified Him. Man did his worst against heaven’s best. They flung God’s gesture of love and mercy back into His face. Yet how wonderful it is to see God’s hand in it all. God forsook His Son in His darkest hour inasmuch as “He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him, and with His stripes we are healed” (Isa. 53:5).
But as soon as our Lord cried with a loud voice, “It is finished,” and gave up the ghost, everything changes as regards what men were permitted to do. With the exception of the soldier piercing His side in the fulfilment of Scripture, none touched the Lord after His death save those that loved Him.
Look at the contrast. Our Lord was born in a stable and cradled in a manger, yet He was buried in a rich man’s tomb. Centuries before came the prophecy of Isaiah 53:9.
This verse is translated in an obscure manner. A clearer rending of it is as follows, “And [men] appointed His grave with the wicked, but He was with the rich in His death” (N.Tr.).
Where would the malefactors be buried? They would be flung without ceremony into the murderer’s corner, and in the ordinary course of events our Lord’s sacred body would have been subjected to the same indignities. But Heaven would not permit this. Between the incident in the Garden, and His crucifixion, men were allowed to do as they willed. But now His work finished; Heaven intervenes.
Joseph of Arimathaea, a secret believer, at the very time when we should expect him to be still more secret, came out in the open, threw aside his timidity and boldly asked for the body of Jesus. Pilate, who had quailed before the frenzied cries of the fanatical Jews, now showed his authority by giving leave to Joseph to bury the body of our Lord. Another secret believer, Nicodemus, likewise threw his timidity to the winds, and assisted Joseph in his task of love and affection. So was fulfilled the Scripture that He should make His grave with the rich.
All other accounts of His appearances, the forty days our Lord was on this earth between His resurrection and ascension, show that only His loved ones saw Him, to be impressed with His love and power. Surely we cannot but feel how great the contrast between His lowly birth and pathway, culminating in all the dishonour that men in their wickedness put upon Him, and the honour put upon Him by those who saw Him, loved Him, adored Him, worshipped Him after His resurrection.
There is a meaning in all this. God has said His last word of grace in the presentation of His beloved Son to men and in His wondrous cross and resurrection. Could more be said? Surely not. God allows the testimony of the Gospel to that to hold the field today, and He has no further or fuller word to add to those words of grace.
Men are asking today, Why does God keep silence and not intervene? But when He speaks next it will be in JUDGMENT. Then will be fulfilled the Scripture, “Behold He comes with clouds; and every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him” (Rev. 1:7). Today it is the silence of God, and the lengthening out of His day of mercy; when He speaks again it will be a matter of government, and who then shall stand?