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[Part 11 is here.]
[You can find the whole series here.]
Because He is at my right hand, I shall not be moved.
I’ve said something about the early hymns that Luke introduced in the nativity story and here for your enjoyment then, are some of the earliest Christmas Songs in various settings. That’s the end of our Christmas journey together. All of us at BCC wish you a Holy and a Merry Christmas, and, repeat the sounding joy.
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[Part 10 is here. Part 12 is here.]
[You can find the whole series here.]
The first born child of a Jewish marriage at the time of Jesus had to be in effect, given to God. In place of actually turning the child over to the temple cult, a sum was paid (this was symbolic since only Levites could perform the temple service–it was a remembrance of the Golden Calf episode–Num. 18). The parents are not really involved here, but the mother must come after a waiting time for a purification rite (offer a sacrifice). (Lev. 12)
When priests like Zacharias offered sacrifice or incense, they had to be purified. They had to come out of the secular, leave it behind, so that they could enter the presence of God. They had to change their clothing, put on special vestments, wash, and so forth. There were well defined rituals to create this separation.[1] Birth was seen as a creative act (see the second post on the status of Mary) and much like the priestly acts, there was a holiness about birth, a participation with God.
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[Part 9 is here. Part 11 is here.]
[You can find the whole series here.]
Luke has told us about the birth and the circumcision of John the Baptist, and now he begins his narrative of the birth and presentation of Jesus. He spends more ink here since obviously this is his main point in the prologue of the ministry.
In those days, a decree went out from Caesar Augustus, that all the world should be enrolled [RSV Luke 2]
It’s a census. It’s known that Augustus had a census now and then to get an idea of the population in various places, however he never commanded an empire-wide census. But remember that Luke’s view is a global one, and he wants this to follow that picture. Another thing to recall is that Luke is writing many years after the death of Augustus (August 14AD -yes the month is named for him) and the other events he’s telling us about. Consider trying to recall the highlights of the years of the U.S. presidency of William Howard Taft. It gives you some idea about Luke’s story. You have some general ideas about Taft perhaps, but probably not details about him. You probably don’t recall details of his role in the “Big Burn” and the forest service in 1910. But you may have some kind of general picture, legends of Augustus, if you’re Luke. Luke wants us to understand that this is an event that has world-wide significance.
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[Part 8 is here. Part 10 is here.]
[You can find the whole series here.]
Luke has given us two traditions, one about Zacharias and Elizabeth, one about Mary, and both involve Gabriel and angelic announcements. Now Luke is going to bring them together by telling us about a visit Mary makes to Elizabeth. This cements the blood relationship between Jesus and John. Luke is the only one of the Evangelists who knows about this, and he uses this to blend the two traditions.
Now that Luke has this backstory of John and Jesus, what does he do with it? Essentially nothing, directly, at least. The other Gospel writers seem ignorant of it, and in the Gospel of John, the Baptist actually says that he never knew Jesus! So this is a little like the infancy stories in general. They create this backstory of Jesus, they provide an Israelite foundation, there are these spectacular events: stars, wise men, murder of children, shepherds who tell the story of angels, and then no one knows about this at all later on. It’s as though Zacharias and Elizabeth, Mary and Joseph, never see each other again. The story of this linkage comes to us and then disappears.
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[Part 7 is here. Part 9 is here.]
[You can find the whole series here.]
Luke sees Mary as the model disciple. He gives us a picture of Mary as the first to hear, however frightening it might be, and she believes though not fully understanding (hence Luke’s repeated, “and Mary pondered these things in her heart” phrase). Luke has Gabriel come to Nazereth. Thus, Luke tells us that Mary lives in Nazereth. Matthew doesn’t: he thinks Mary (and Joseph) lived in Bethlehem. She is betrothed to a man named Joseph “of the house of David.” Again, it’s Joseph that is a descendant of the great king. David is a symbol for the kingdom itself. Luke writes that Gabriel tells Mary that she is favored of the Lord, God wants in effect to bestow grace on her, and that’s the way St. Jerome translated it, full of grace.
El Greco: Mary meets the angel. Note the dove. (Image: Wikipedia)
[Part 6 is here. Part 8 is here.]
[You can find the whole series here.]
Matthew doesn’t tell anything about John’s nativity. He pops onto the scene baptizing. He’s part of the beginnings of Jesus’ ministry. John (the Evangelist) puts him in his Gospel in a very weird way. He’s talking about Jesus existing before creation and all of a sudden he inserts the Baptist into the narrative. It’s a powerful part of the message for him.
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[Part 5 is here., Part 7 is here.]
[You can find the whole series here.]
Matthew sees things in terms of God’s plan, and the last times are at hand. He sees parallels between the birth of Jesus and the Christological events of his death. Matthew has these very dramatic Jewish motifs that are quite characteristic. Stars, the quaking earth, darkness, turmoil in the elements, angels and the intervention of God. Luke contrasts with this. His is a global view, one that extends to the world as he understood it. He’s not much interested in the kinds of events Matthew emphasizes. He knows the Roman empire as the boundary of the known world and that’s where his story takes us. The (Luke’s) Gospel and Acts were probably in a fluid state after being written ca. 90AD and there is manuscript as well as historical evidence for this. Indeed, it is not until the turn of the third century (200 AD) that the New Testament texts settle into a more fixed state. The key here was the attitude of Christians about these texts and their status compared to the Hebrew Bible.[1]
Romulus and Remus, the founders of Rome were raised by a wolf. Some people say Romulus killed his brother, but we know he hid out and later worked at Hogwarts.
[Part 4 is here. Part 6 is here.]
[You can find the whole series here.]
One of the things about Matthew and the other gospels is their very essential orality. Meaning that, at least in part, they arise out of a naturally fluid oral tradition. Christians were rather late in taking up the pen. It’s useful in dealing with these texts to remember that they developed out of preaching.[1] For example: Herod. A Herod appears at the beginning of Matthew’s Gospel, and there is a Herod at the end of the Gospel. It seems hard to believe that people who heard the Christian preachers understood that they were two different people. The Herodian family is complicated, mostly because of all the wives. Herod the Great, Herod Antipas, Herod Archelaus, Herod Agrippa, people would not have understood the distinctions, and I suspect that most people still don’t who hear or read the accounts.[2] Matthew and Luke have this theme of a Herod as antagonist either to Jesus himself, or to Christians. Matthew has this at the birth of Jesus (Herod the Great), Luke has another Herod at the trial of Jesus, Herod is trying to kill Jesus, and in Acts another Herod kills James the apostle, the brother of John, and another Herod shows up in Paul’s trial.
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[Part 3 is here. Part 5 is here.]
[You can find the whole series here.]
Matthew: “And knew her not till she had brought forth her firstborn son.” It’s difficult to know where Matthew might get such detail, but it may be a nod to some kind of purification. Possibly this is Matthew seeing Jesus as divine and therefore holy and so the discharge of semen in Mary meant that Joseph was defiled and should not come near the holy child–thus, no sex. Rabbinic rules varied, but in the end, sex during pregnancy was the decision of the wife (according to the male rule makers in the writings at least). But who knows?[1] [Read more…]
[Part 2 is here. Part 4 is here.]
[You can find the whole series here.]
Matthew begins his narrative of Jesus’ birth with the information that Mary was betrothed to Joseph. And before they came together as sexual partners, it’s discovered that she’s already pregnant. Matthew says the pregnancy is by the Holy Spirit, but he doesn’t mean that other people knew this—he makes you an insider here. He’s writing from long distance, many years after the events (and we don’t have any idea how he can know stuff like this—in fact he probably does some interpolation of tradition—backwriting the gospel narrative into the preamble of the birth as Luke does—they also seem to incorporate their contemporary knowledge here and there—imparting a presentism to the story—more on this later).
Coming back to his narrative, he’s going to explain and explore the struggle of Joseph over this. Indeed, Matthew’s story is really a story of Joseph, not Mary (Luke does that, without knowing the complementarity of Matthew).
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[Part 1 is here. Part 3 is here.]
[You can find the whole series here.]
In a lot of the posts in this series, I’ll quote from the Revised Standard Version (RSV). It’s still a very good translation and a great study Bible. The New Revised Standard Version (NRSV) is also quite good. One of the things no one thought about in producing the RSV was inclusive language. the NRSV rectifies that, but it may go too far in representing some passages as inclusive, when they are intentionally not. Anyway, the RSV is online and free, it’s nearly always superior to the King James Version (KJV) [see also here] and I’ll point out a few places where that’s important for the story of Jesus’ birth as I go along. (Sometimes I use the New English Translation (NET) also free online, and the English Standard Version (ESV) a few times. As I often tell my wife, I like to do different things.)
Matthew’s two chapters begin with the phrase (RSV) “The book of the genesis of Jesus Christ, the son of David, and the son of Abraham.” Matthew knows what he is going to write in his Gospel, and this introduction is perspicacious. Two things: people at the time (ca. 70AD+) will not likely read this, they will hear it, and it is written in Greek.[1] Matthew begins with the word “genesis” (in Greek) and that’s the same Greek word for the first book of the Hebrew Bible, and this is styled as a New Genesis. There is a new creation, a new “God’s people” if you will, and the colophon above has things in a new order. Jesus comes first, then Abraham. And of course, David. The kingdom is always in view. And it’s clear that for Matthew, the Christmas story begins with Abraham. Right away you can feel the tension over Jew and Gentile, and what it means for a gentile to become a Christian.
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[Part 2 is here.]
[You can find the whole series here.]
This begins a series of posts on Jesus’ birth, and how the New Testament tells that story. The Twelve Days of Christmas, New Testament style. Your December bedtime reading fodder. No guarantee of twelve installments, however. See you every evening for the next 12? days.
The canonical Gospels, Matthew, Mark, Luke, and John make up about 40% of the New Testament. That 40% amounts to about ninety chapters. Of those ~ninety, four discuss the birth and childhood of Jesus. This is a tiny section of the New Testament, but it has had an enormous effect on human culture and of course, Mormonism is a subset of that culture. Whatever one thinks about the commercialization of Christmas, it cannot be denied that Christmas and the Christmas story stand at the center of much of religious consciousness.
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