And why do we give Christmas presents? There are many reasons:
or is it that…
There are many reasons for giving - worthy and unworthy. The advertising companies and the businesses they serve don't mind what our reasons are, provided we "spend up big".
The New Testament puts a different perspective on it. John wrote, "Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another… We love because he first loved us" (1 Jn 4.7-11, 19).
It's not just that God has set us a loving example to follow. God is love. He is the source of love. Separated from him, our lives are separated from the source of love; our lives centre on ourselves; we don't relate well to others…
"God so loved the world that he gave his only Son, so that whoever believes in him shall not perish but have eternal life" (Jn 3.16). Jesus came as the gift of God's love to bring us "eternal life". And that's far more that a continuation of this life for ever. As we face the limitations and frailty of this mortal frame, we aren't looking for this present life to go on and on. And seeing all the relational problems we get ourselves into, we acknowledge the need for a new kind of beginning.
This doesn't mean we only find caring unselfish love in Christians. In fact, some non-Christians seem better at loving than some Christians. But God is love and, whether acknowledged or not, he motivates and inspires the genuine loving that goes on in this world.
We read at the beginning of Luke 3 that "the word of God came to John son of Zechariah in the desert. He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins" (v. 3). Luke tells us that this fulfils the words of the prophet Isaiah: "A voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him. Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth. And all mankind will see God's salvation'." (vv. 4-6)
This was an important work of preparation, but as crowds came to him, John spoke very sternly to them. Baptism itself would be no guarantee of their salvation. He was calling them to true repentance - a turning away from their sins which would result in changed behaviour.
Could this be the expected Messiah? people were beginning to ask. No, said John. I'm not the Messiah. I am preparing the way for one greater who is coming. I am not even good enough to untie his sandals. "He will baptise you with the Holy Spirit and with fire. His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire" (vv. 16c-17).
With a wooden shovel the Palestinian farmer tossed the crushed stalks of wheat into the air. The heavier grain fell quickly to the ground, while the lighter chaff was blown by the wind to the edge of the threshing area, where it was gathered and later burned. The picture of winnowing wheat is frequently used in Scripture for separation and fiery judgement. So we read, for instance, in Isaiah 29.5, "But [Jerusalem,] your many enemies will become like fine dust, the ruthless hordes like blown chaff".
John's call to repentance was a stern warning of coming judgment. And his prophecy of the coming one baptising with holy wind and fire seems to be a continuation of the strong judgment theme. This may well be why John, in prison, later sent two of his disciples to ask "Are you the one who was to come, or should we expect someone else?" (Lk. 7.20).
Much later when Jesus was asking his disciples what the crowds were saying about him, one of the opinions expressed was that he must be "John the Baptist" (Mt. 16.14). The opening of his ministry seemed like John's - calling people to "repent, for the Kingdom of heaven is near" (Mt 3.2; 4.17). And yet it was radically different.
On the occasion when John's two disciples had come and gone, Jesus said, "I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he" (Lk. 7.28). The story of God's self-revelation and all his action on behalf of a fallen race has changed gear with the beginning of the ministry of Jesus. Perhaps that is why Luke does something unusual with the story at this point.
Did you notice? Luke has been describing the baptism and teaching of John, leading to John's announcement of the one who is to follow. Then he tells about John's arrest and imprisonment by Herod. After that he tells us about the baptism of Jesus - without mentioning John!
There is no question that John was the one who baptised Jesus and, elsewhere in the gospels, we have the conversation where John says it is Jesus who should be baptising him and not the other way round (Mt. 3.13-17). But, although there was this slight overlap of ministries, Luke is emphasising that the ministry of John - and the old covenant - had come to an end, and the ministry of Jesus - and the new covenant - was beginning.
At the time of Jesus' baptism, there were visible signs that God the Father and God the Holy Spirit were at one with God the Son as he began his earthly ministry. "While he was praying, heaven was opened, and the Holy Spirit came down upon him in bodily form like a dove. And a voice came from heaven, 'You are my own dear Son. I am pleased with you'." (Lk. 3.21b-22)
For thirty years his identity had been hidden. Of course, the angel Gabriel had announced to Mary that "the holy one to be born will be called the Son of God" (1.35b). And at the time of that Passover visit to Jerusalem when Jesus was twelve and lingered behind in the Temple, he said to Mary and Joseph, "Didn't you know I had to be in my Father's house?" (v. 49b). But they didn't understand. He wasn't the little miracle-worker of Nazareth as some of the apocryphal gospels portray him. To them - and to the other residents of Nazareth - he was just their son. And when Joseph died, he just took over running the carpentry business, as a son might be expected to do.
But now his true identity is comfirmed, "You are my Son, whom I love; with you I am well pleased" (3.22b). And the Holy Spirit come down in bodily form like a dove. These were signs for Jesus. John saw the dove (Jn 1.32), but it is not clear that he heard the voice.
The eternal beloved Son of God - eternally one with the Father and the Holy Spirit - was about to begin his ministry. In the account of his temptation we are told he was "full of the Holy Spirit" and "led by the Spirit" (4.1). Following the temptation "Jesus returned to Galilee in the power of the Spirit" (4.14). His words and actions were a response to the Father (as in Jn 5.19-23; 12.47-50), enabled by the Spirit.
His close relationship with the Father made a big impact on the disciples and led them to ask him how to pray (Lk. 11.1). In the teaching that follows, Jesus tells them that, since even sinful human fathers know to give good things to their children, "how much more will your Father in heaven give the Holy Spirit to those who ask him!" (v. 13)
Jesus was uniquely the beloved Son - Son of God from all eternity. But God loves you - frail, human, wayward though you be. God loves you so much that he gave his only Son Jesus to come and live here and to give his life - for you! He seeks each of us, not just to receive his redemptive love and forgiveness, but to receive him, to begin a new and deep relationship with him - responsive to his love, empowered by his Spirit, obedient to his will.
And at the end of this present life, he longs to be able to say to us, "Well done, my son/daughter whom I love. I am well pleased with you!"
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