December 1998 Issue

Having identified Jesus as the Messiah (v.1) and established his lineage (vv.2-17), Matthew proceeds to recount the birth of Jesus in 1:18-25. This text appears for use on Christmas Eve, a time when thoughts are focused on the birth of the baby Jesus and Christmas pageants are fresh in our memories. However, it is interesting to note that the actual birth of Jesus is tersely reported in v.18 and in v.25. The rest of the verses focus our attention on the significance of that birth, in terms of God's activity on behalf of humanity.

The "genealogy of Jesus the Messiah," the son of David, the son of Abraham" (RSV v.1) is traced through Joseph, who is also explicitly identified as "son of David" by the angel of the Lord in v.20. The betrothal of Mary and Joseph is threatened by the news of her pregnancy (v.18), but the relationship is redeemed at the direction of the angel of the Lord who brings the news of God's wondrous activity through his Holy Spirit. Already in the genealogy and in the description of the betrothal we see Matthew's stress on Jesus the Messiah as the fulfillment of Old Testament promises.

Despite the paucity of information about the actual birth of Jesus, Matthew informs the reader how, in the midst of the miraculous workings of God's Spirit, Jesus' birth takes place as does any other birth. His humanity is affirmed. Nevertheless, Jesus is born in a manner unlike any other person, for we are told that Mary "was found to be with child from the Holy Spirit" (v.18). Thus, Jesus' divinity is affirmed, and the stage is set for the subsequent development of the doctrine of the virgin birth, suggested by Matthew's use of Isaiah's prophecy in Isaiah 7:14 (see v.23).

Much ink has been spilled about the meaning of the virgin birth, and this is not the place to review the arguments. Matthew makes use of Isaiah's prophecy in the service of his larger theme, the power and activity of God's Holy Spirit in the birth of Jesus. The angel's announcement to Joseph in v.20 calls to mind the movement of God's Spirit at creation (Gen 1:2). Matthew does not provide a biology lesson, nor does he describe any sort of mechanical operation of the Spirit on Mary. Rather, Matthew cites the Septuagint version of Isaiah 7:14, which renders the Hebrew word for "young woman, maiden" as "virgin." Whereas Isaiah was probably speaking of a contemporary event in his speech in order to assure King Ahaz, Matthew understands the birth of Jesus by the power of God's Holy Spirit to be the fulfillment of the enduring promise of God to be with his people. Matthew lets us know that the event he is relating is not the result of human calculation and effort or the mere convergence of circumstances.

The doctrine of the virgin birth is certainly of great importance in the history of Christendom. However, Matthew's focus in these verses is on the significance of the names which Jesus bears, names which indicate at the beginning of Matthew's gospel the mission and destiny of this newborn baby and the significance of this birth among many other countless births.

According to the angel's direction, Joseph names the baby Jesus, "for he will save his people from their sins" (v.21). Jesus is not an uncommon name, either in that time or in our own day. In that sense, the name Jesus is an expression of his shared humanity. But this name, given by God, is no accident. This Jesus lives up to his name; he alone is the Son of God; he alone is the Lord; he alone is the one who brings salvation. "Jesus" is the Greek shortened form of the common Hebrew name "Joshua," meaning "The Lord is salvation." The important element in this name is the verb "to save." Already at the beginning of his gospel, Matthew indicates the path and mission of this Jesus. How ironic it is when the chief priests, along with the scribes and elders, mock this Jesus as he hangs on the cross with the words, "He saved others; he cannot save himself" (27:42). How wonderful it is that God "gave him the name that is above every name, so that at the name of Jesus every knee should bend" (Phil 2:9-10). How true is what Peter says to the rulers in Jerusalem, "There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved" (Acts 4:12).

The second important name in these verses is Emmanuel which means "God is with us" (v.23). While Jesus' birth may not have been the point of Isaiah's prophecy, the event is consistent with the hope expressed by the prophet to King Ahaz. In the birth of Jesus God was doing a new and marvelous thing, but within the continuity of God's providential care for his people from the beginning. The name Emmanuel signifies Jesus' role in history.

In him God dwells with God's people in order to aid them, judge them, and save them. Once again at the beginning of his gospel Matthew points the reader to the mission and ministry of Jesus and even beyond his earthly life. Matthew brackets his gospel with this promise that "God is with us," by using the name Emmanuel here in these verses and by recounting the words of promise of the risen Lord to his disciples, "And remember, I am with you always, to the end of the age" (28:20). Matthew tells the reader from the beginning what he or she will find out in the chapters that follow and what believers celebrate at this time of year: God himself dwells among God's people in the person of Jesus the Messiah, the son of David, the son of Abraham.

As Advent comes to a close and we prepare to celebrate Christmas, we are reminded by Matthew that the incarnation is grounded in the very real event of the birth of a baby. During this Advent season we often hear the titles ascribed to Jesus which are found in Isaiah 9:6, "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." But it is in this name of Jesus that we find their fulfillment of God's promise and the promise of the Christmas season. Already at Advent and Christmas we hear in the baby's name his mission on our behalf. And in the name Emmanuel we hear the eschatological promise of God's presence with God's people to the end of the age. In the name of Jesus, Matthew tells us, we will find the significance of his birth and the reason for our celebration, for in his name is salvation.

Philip K. Gladden