Tuesday 18 December 2012

Background

The Greek word 'genesis' reappears in the first verse of thisreading, this time with the sense of 'birth'. This passage is of apiece with yesterday's reading as Matthew continuesto make his case that Jesus is to be understood as "the son ofDavid" (v. 20).

The inclusion of the four women in the genealogy has the effectof lessening any surprise that there is an hint of sexual scandalaround this 'genesis'. An engagement was a contractual arrangementtaken as seriously as marriage; the suspicion that is implied isthat Mary is an adulteress with all the stigma and punishment thatthat might have brought.

Matthew states twice that Joseph is not the biological father ofJesus (verses 18 and 25) and twice that the conception is throughthe agency of the Holy Spirit (verses 18 and 20). The point isfurther emphasised with the 'fulfilment' quotation (verses 22-23)from Isaiah 7:14. Although those who now read anEnglish Bible will find that Isaiah prophesied the pregnancy of a"young woman", Matthew appears to have been thinking of the Greekversion which uses the word 'parthenos'. The now somewhat datedEnglish term 'maiden' captures the sense of 'parthenos'.

Though Joseph is not Jesus' biological father, Jesus is the Sonof David. Joseph (whose Davidic ancestry is underlined in verse 20)effectively adopts the child by taking Mary into his home and(later) by naming him. That these actions are in response to amessage received through a dream introduces us to another featureof Matthew's nativity narrative. Dreams are the way in which Godcommunicates throughout chapter 2.

To Ponder

• This is a story that is light on detail and we can only imaginewhat others perceived to be happening. Does it cause you toquestion any of your attitudes to the lifestyles and/orrelationships of others? If so, what are they?

• Does God still communicate through dreams? How would yourespond to someone who made life-changing decisions on the basis ofwhat they remembered from their sleeping hours?