‘Now the birth of Jesus the anointed was like this…’ (Matthew 1:18)

Birth marked: Janet Scott reads from the Gospel of Matthew

We hear the stories of Jesus’ birth so often that we forget they were written long before Christians celebrated Christmas. They are not just ‘Christmas stories’. They have other purposes.

Matthew’s gospel tells a story that foreshadows the account of how Jesus was rejected by the authorities of his own people. But the writer does more than this. He is writing for a church that contains Jews and Gentiles, and he wants to show both how Jesus is the fulfilment of the Jewish tradition, and how it is rightly part of that tradition that Gentiles are included.

He embeds Jesus in the tradition in three ways. The first is the genealogy, which traces the line of Jesus from Abraham through David, the time of the Exile, and beyond to Joseph. Secondly, he uses quotations from the scriptures to suggest that the events have been prophesied. (It has to be recognised that his interpretation of the scriptures can best be described as ‘creative’, as he takes texts that clearly relate to the past and puts them into a new context.) Thirdly, he tells a story which echoes the history of Israel: the infant Jesus is rescued like Moses from a king who orders the killing of babies; like Israel at the Exodus he is brought out of Egypt; the mothers’ sorrow is likened to the Exile. Readers are intended to see Jesus as a new ruler and lawgiver for the people of God.

Into this, however, is woven the participation of the Gentiles. We can see this strikingly in the genealogy where four women are named: Tamar (Genesis 38), Rahab (Joshua 2), Ruth, and Bathsheba, here called the wife of Uriah the Hittite (2 Samuel 11). One way or another, all their stories show questionable sexual behaviour, prostitution, seduction and adultery. Yet without these women the line of Judah could not have continued and the purposes of God could have been frustrated.

Rahab is a Canaanite, and Tamar follows temple practices so could also be a Canaanite. Ruth is from Moab. The stress on Bathsheba as wife of a Hittite suggests that she too was a Hittite. By including these women Matthew makes the Gentiles an essential part of the Jewish tradition.

He follows this with the story of astronomers from the East. He calls them Magi, which makes it clear they were of the Zoroastrian tradition – Gentiles. While Herod plans the death of Jesus, these Gentiles worship him, as they would go on to do in the community of the church.

Alongside all of this, Matthew is also indicating the significance of Jesus. In his opening verse he describes Jesus as son of David, son of Abraham. As their descendant Jesus is understood to take on their role. As son of David, he rules. As son of Abraham he is one in whom all nations of earth will be blessed (Genesis 12:3).

But we must also remember that the son of Abraham was offered to God as a sacrifice (Genesis 22). The blessing that Jesus brings will depend on the sacrifice.

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Comments

Thank you for this. I am currently reading the Zealot and couple of others. I find this a very interesting view into the bible story. The point of the gentiles and Jew interaction is one that is important to the world now too.

By asruth on 30th December 2019 - 9:43

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