Opening Prayer:
Creator of all, we thank you for the opportunity to gather in study. Open our minds and hearts. By the power of the Holy Spirit, unite us in faith, hope, and love. Help us to be faithful to the gospel and to walk humbly with you. Grant us your peace as we grow in wisdom and understanding. We pray in Jesus’ name. Amen.
Matthew 1:18-25 Are you content to be a supporting player in the holy drama that is God’s plan of salvation for this world?
Matthew has told us of Jesus’ descent from David. He is the anointed (“Messiah”) king God has promised. Joseph’s and Mary’s families have signed a marriage contract but Joseph has not yet taken her (v. 20) into his house. If Mosaic law on sexual relations was fully observed then, Joseph could have brought charges against her, and she could have been stoned to death (“public disgrace”, v. 19) for adultery (then including pre-marital sex). Joseph, while observant of the Law (“righteous”), is compassionate: he “planned to dismiss [divorce] her quietly”.
God had intervened in the birth of some he has chosen – Isaac, Jacob and Samuel – but never before has he replaced the whole male role. Even so, the messenger from God points out Joseph’s role: Jesus is legally descended from David through him. In Aramaic and Hebrew, “Jesus” (v. 21) and “he will save” sound similar. Matthew is keen to show that Jesus fulfills God’s promise made through Isaiah (v. 22).
Romans 1:1-7 To what is called calling YOU in this last week before Christ’s birth?
Paul introduces himself to his readers:
- as “servant” (literally slave) of Christ, one under more than the usual obligation Christians have to Jesus;
- as an “apostle”, one sent with a special mission of divine origin; and
- as “set apart” to spread God’s good news.
This news of eternal life with God was “promised beforehand” (v. 2): it has been part of God’s plan since before creation. God made known his promise “through his prophets” (principally Isaiah and Jeremiah) in books held to have authority. (When Paul wrote, both Testaments were yet to be defined.) The “gospel” (“good news”) is about one very close to God, “his Son”, here identified in two ways:
- physically (“flesh”): of David’s line, so meeting the Old Testament prerequisites for messiahship; and
- spiritually (“spirit …”, v. 4): definitively stated by God to be the “Christ” (Messiah) in resurrecting him.
It is through Christ that Paul has received “grace” (God’s freely given gift of love) and “apostleship” (authority to teach and proclaim the good news) – with the objective of bringing people (especially non-Jews) to faith in God and thus making it possible for them to place themselves under God’s authority (“obedience of faith”). Paul sees the Christians at “Rome” (v. 7) as “called to be saints”: literally called holy ones, belonging to God and consecrated to his service. (The same Greek words are found in the Septuagint, the Greek translation Paul would have used, to describe the Israelite community. We, he suggests, are in continuity with them. In v. 1, he sees himself as in being in continuity with Moses, Joshua and Abraham – all called servants of God in the Old Testament.) Finally, he wishes the Roman community both God’s “grace” (v. 7) and his “peace”, the Jewish notion of a right relationship with God – partnership in reconciliation of all to him, eternal well-being, and wholeness of life.
Isaiah 7:10-16 What gives you hope, this Christmas, that God loves this world?
Assyria, an ancient empire whose capital was Nineveh (current location = Iraq), was intent on expanding westwards, towards Israel and Judah, in or about 730-720 BC. The kings of Israel formed a coalition with the rulers of Syria (Syria was kingdom located at the northeast corner of Israel, lying between Israel and the Euphrates river. Its capital was Damascus.) They tried to convince Ahaz, king of Judah and of the “house of David” to join the alliance; he has refused. Isaiah counsels with Ahaz, telling him that “take heed … do not fear … these two smoldering stumps of firebrands” (that is, Israel and Syria) who have “plotted evil against you” (v. 5). Isaiah tells Ahaz that he needs to stand firm in faith in God – otherwise, he and Judah will be defeated.
God now speaks again to Ahaz: ask any “sign” (v. 11), any confirmation of my promise delivered by Isaiah – any at all in all creation. (“Sheol” was the subterranean abode of the dead.). But it seems that Ahaz has already made up his mind (v. 12) so, through Isaiah, God gives to the “house of David” (v. 13) not a “sign” (v. 11) to convince Ahaz, but one which speaks to future generations. God will keep the promise he made to King David (through the prophet Nathan): “Your house and your kingdom shall be made sure forever before me” (2 Samuel 7:16). “The young woman” (v. 14, possibly Ahaz’s wife) is pregnant; David’s line will continue; she will name her son “Immanuel” (meaning God with us). In a devastated land (paying heavy tribute to Assyria), where only basic food is available (“curds and honey”, v. 15), he will develop moral discrimination – unlike recent kings, who were deemed wicked, ungodly people. By this time, Assyria will have conquered both Syria and Israel (v. 16).
Closing Prayer
Shepherd of Israel,
may Jesus, Emmanuel and son of Mary,
be more than just a dream in our hearts.
With the apostles, prophets, and saints,
save us, restore us,
and lead us in the way of grace and peace,
that we may bear your promise into the world. Amen.