Contexts & Connections #1-16 Matthew 1:18-25 December 23, Joseph Trusts God. Faith in God s Promises

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1 Joseph Trusts God Faith in God s Promises The Point God s plans may surprise us. Key Verse She will bear a son, and you are to name him Jesus, for he will save his people from their sins. - Matthew 1:21 Summary Joseph discovers that his intended wife is pregnant and is about to dismiss her. An angel tells him that the child is from the Holy Spirit. He will be named Jesus and will save his people from their sins. Accompanying Text The LORD is my shepherd, I shall not want. [God] makes me lie down in green pastures; [God] leads me beside still waters; [God] restores my soul. [God] leads me in right paths for [God s] name s sake. Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff they comfort me. - Psalm 23:1-4 Contexts Linguistics Matthew describes Joseph as righteous (dichaios in Greek) in verse 19. For Matthew, righteousness is defined by adherence to the Law of Moses. While Joseph follows the Law, he is unwilling to follow it to the letter (see Other Bible Connections); he would rather dismiss her quietly and avoid her disgrace. It is more likely that this verse should say although being righteous, he was unwilling 1. Matthew uses the word idou in verse 20 (in English behold ) when the angel appears to Joseph. The NRSV does not include this word in its translation. Matthew uses idou sixty-two times as a way of calling attention to something extraordinary or amazing. 2 The angel tells Joseph that the child will be named Iēsous (the Greek version of the Hebrew Yěšûa ) which is a form of the English name Joshua. 3 Matthew cites Isaiah 7:14 in verse 23. In the original Hebrew, almâ means young woman who may or may not be a virgin. When the Hebrew Bible was translated into Greek, almâ was translated as parthenos which definitely means virgin. Matthew (and the rest of the New Testament writers) used this Greek translation (called the Septuagint) Spirit and Truth Publishing All Rights Reserved 1

2 The name Emmanuel, which Matthew explains means God with us (in Greek meth' ēmōn ho theos) is not meant to be a personal name. It is a descriptive name that details the task of the person. 5 Geography/Setting According to Matthew, Jesus was born in Bethlehem in Judea during the reign of King Herod (Matthew 2:1). Bethlehem was a short distance from the Judean capital of Jerusalem, and was known as the home of King David. Herod ruled Judea as a client or puppet of the Roman Empire, from 37 to 4 BCE. Unlike the Gospel of Luke, which says Mary and Joseph were originally from Nazareth in Galilee, Matthew has the two as residents of Bethlehem who later moved north. 6 History The Jewish people had experienced political independence under the Hasmoneans, who ruled from 142 to 63 BCE. At the time of Jesus birth, they were under the sway of the Roman Empire since 63 BCE, who ruled Judea through client kings like Herod the Great (see Geography/Setting). 7 When Joseph names Mary s baby Jesus and accepts him as his own child, Jesus becomes a part of the royal Davidic line of Israel. This will put him in conflict with Herod and Rome. 8 Culture/Religion The engagement or betrothal between Joseph and Mary was more binding than present-day engagements. The betrothal was probably negotiated by the head of each family, and both the bride and groom were officially pledged to each other for up to a year. Jewish betrothals required two witnesses. 9 Betrothed couple lived separately during the time of their engagement, but the relationship was considered formal and a divorce was required to break the agreement. 10 The age of betrothed couples was young by present-day standards: the minimum age for the male was thirteen and for the female was twelve. 11 Joseph was probably older than this minimum, at least eighteen or twenty years old, if it was his first marriage. 12 Literature/Genre The Gospel of Matthew, along with the three other Gospels, is often seen as an example of ancient biography. Ancient biographies often divided the subject s life into sections including origin, birth and youth, public career, and death. Ancient biographers also held up their subjects as exemplars of particular virtues that their audience could emulate. Matthew has many of these characteristics, but also includes theological interpretation. 13 Some scholars have noted that Matthew 1:18-25 is similar to rabbinic midrash and/or haggadah; both are ways of interpreting a passage of Scripture by finding the deeper meaning in a text or events. 14 In this case, Matthew does more than just give an account of Jesus birth; the author finds deeper meaning by connecting Isaiah 7:14 with the message of the angel. Today s lesson contains the first example of a reoccurring and important motif in Matthew s Gospel: the fulfillment of Scripture in the life and mission of Jesus (Matthew 1:22-23). Again and again Matthew goes to great lengths to show this fulfillment (see Matthew 2:5, 17-18, 23 in the next chapter for examples). 15 Authorial Intention/Occasion Church tradition links the author of Matthew to the tax collector who became one of Jesus twelve disciples (Matthew 9:9, 10:3). This is discounted by virtually all present-day biblical scholars. It is believed that the author of Matthew was a Jew who is a part of a community within Judaism who believed that Jesus of Nazareth was the Messiah (in Greek Christ ). 16 It is unknown where Matthew s Gospel was written, although the city of Antioch, on the Eastern Mediterranean Sea, is a strong candidate. This city had a relatively large and vibrant Christian population and Ignatius, Bishop of Antioch, quotes the Gospel as early as 115 CE Spirit and Truth Publishing All Rights Reserved 2

3 The author of Matthew had a variety of sources for his Gospel. Scholars believe these included the Gospel of Mark, a collection of sayings of Jesus commonly called the Q source, and the oral traditions of his faith community. Matthew evidently did not believe that Mark s account of Jesus was adequate, and so made many changes and additions. Today s lesson is one of Matthew s additions to Mark s narrative. 18 Audience Matthew s original audience were Jewish Christians living in the latter half of the first century CE. Matthew was possibly using early church tradition about Jesus birth as a source, and most of the church would have known the basic outline of the story. Matthew s theological interpretation, would have been new to them. 19 Matthew s faith community faced criticism from other leaders within Judaism who saw their beliefs about Jesus as incorrect and dangerous. Matthew s argument that Jesus is the Messiah who fulfilled Scripture must have been a great consolation for them. 20 Common Misunderstandings Matthew 1:25 says that Joseph had no marital relations with [Mary] until she had borne a son. While some Christian traditions maintain that Mary was a perpetual virgin, today s text does not support this idea. 21 The virginal conception of Jesus is not meant by Matthew as a statement on the sinfulness of sex or the lack of original sin as some have believed. 22 More Information Learn more about the meaning of the virgin birth here: Learn more about the status of Mary and Joseph s relationship at the time of today s lesson here: Learn more about the Gospel of Matthew here, including a video where Dr. Mary Hinkle Shore explains the importance of God With Us Spirit and Truth Publishing All Rights Reserved 3

4 Connections Narrative Lectionary Connections Last Week (Isaiah 42:1-9) The Lord spoke through the prophet Isaiah to declare new things (Isaiah 42:9). God is doing a new thing in today s lesson as well, by lifting up a new servant who will be God with us. Next Week (Matthew 1:1-17) While the calendar moves forward one week, our text takes us backwards, both within Matthew s Gospel, but also back through the Old Testament as we see the long line of Jesus ancestors, reaching back to Abraham. This helps put Jesus into the wider context of God s salvation story found in the Old Testament. Other Year 1 Connections The Prophet Habakkuk has already reported God s message that the righteous will live by faith (12/2/8); Joseph is an example of what faith as a way of life looks like. Jesus fulfills the words of Isaiah 7:14, which says that the child born will be called God with us. In Matthew 28:20 Jesus tells his disciples I am with you always to the end of the age (4/28/19). Mary s child is to be named Jesus (see Linguistics) because he will save his people from their sins. In Romans 5:8 Paul says that while we were still sinners Christ died for us (5/26/19). Other Bible Connections Deuteronomy 22:23-27 seems to apply to the situation in which Mary and Joseph found themselves. This states that a virgin who is engaged to be married is found to be unfaithful to her intended husband, she should be stoned to death. If Joseph had followed this command to the letter, Mary s life was in danger. Even before the appearance of the angel, he had decided not to follow this course. Luke 1:26-38 and 2:1-20 provide the other account of Jesus conception and birth in the New Testament. Luke and Matthew s accounts have many key differences, but both attribute Mary s pregnancy to the Holy Spirit. Thematic Connections Guided by God s Promises Joseph is guided by God in two different ways. First, his actions are guided by God s Word found in Scripture, which says he must divorce Mary. By planning to dismiss Mary quietly, he shows that he is guided by God s mercy and kindness. Secondly, Joseph is guided in a much more direct way when an angel appears to him in a dream. Faith in God s Promises Joseph responds with faith in God after his dream, following the angel s instructions perfectly. The text does not mention any of the societal pressure or gossip that Joseph s decision must have stirred up, but it was quite possibly substantial. Yet, in the midst of this, Joseph remains faithful. Liturgical/Seasonal Connections Today s text is assigned to the fourth Sunday of Advent, the last Sunday before Christmas Eve. It is also the first text from the New Testament in this year s Narrative Lectionary. This is a day of transitions from the long story of Israel s history to something new: the coming of the long expected Messiah. Christians are also anticipating the transition from Advent to Christmas. This is emphasized by Jesus presence in Mary s womb: he is here, but not completely here. Hymns/ Music Hymns that are often associated with today s lesson as well as the season of Advent include O Come, O Come, Emmanuel, Joy to the World, All Earth is Hopeful, and Of the Father s Love Begotten. Some Praise Songs with the theme of God with Us include: Emmanuel by Highlands of Worship, God is With Us Now, Gateway Worship, and God With Us by MercyMe Spirit and Truth Publishing All Rights Reserved 4

5 Media Connections The story of Jesus conception and birth is depicted in many different films and television productions. Most of these combine the accounts found in Matthew and Luke to create an amalgam. The Nativity Story (2006) depicts Joseph s conundrum and dream. Author Clarence Jordan wrote The Cotton Patch Version of Matthew and John (1970) which is described as a modern translation with a Southern accent, fervent, earthy, rich in humor. Joseph is called Joe Davidson in this account. Joseph has been an inspiration for fathers of adopted or step-children. Read more here: 1 M. Eugene Boring, Matthew, in The New Interpreter s Bible Commentary, Vol. 7, ed. Leander Keck. (Nashville: Abingdon Press, 2015), Donald A. Hagner, Matthew A Word Biblical Commentary, Vol. 33a (Nashville: Thomas Nelson, 1993), Boring, Hagner, Ibid., M. Eugene Boring and Fred B. Craddock, The People s New Testament Commentary (Louisville: Westminster John Knox Press, 2009), Francisco O. Garcia-Treto, The Maccabees, in The Harper Collins Bible Dictionary, ed. Mark Allan Powell (New York: HarperOne, 2011), I bid., Craig S. Keener, The IVP Bible Background Commentary (Downers Grove, IL: IVP Academic, 2014), Bruce J. Malina and Richard Rohrbaugh, The Social-Science Commentary of the Synoptic Gospels (Minneapolis: Fortress Press, 2003), Daniel J. Harringon, The Gospel of Mathew, Vol. I (Collegeville, MN: The Liturgical Press, 1991), Keener, Boring, Hagner, Ibid., Mark Allan Powell, The Fortress Introduction to the Gospels (Minneapolis: Fortress Press, 1998), Ibid., Ibid., Hagner, Powell, Boring, Ibid., Spirit and Truth Publishing All Rights Reserved 5