A virgin shall be with child
December 22, 2019
FOURTH SUNDAY OF ADVENT
Is 7:10-14
A virgin shall be with child
Ps 24:1-6
The Lord is king of glory
Rom 1:1-7
Son of God through resurrection
Mt 1:18-24
Joseph’s dream
http://www.usccb.org/bible/readings/ 122219.cfm
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On the fourth Sunday of Advent, the “coming” to be celebrated is that of the birth of Christ. The readings today are classic. The Gospel quotes the passage from Isaiah, our first reading. In the opening verses of Romans, our second reading, Paul summarizes his “gospel” speaking of Jesus as son of David (Messiah) and Son of God (in the resurrection).
The passage from Isaiah originally dealt with struggles of his day. The event involved (7:1-16) concerns the attempt of Samaria and Damascus to force Jerusalem to join their opposition to Assyria, the rising world power. The event is dated in the text as “in the days of Ahaz.” This was most likely around 734 B.C.
Ahaz took over the Judean throne just as the two kings mounted a siege on Jerusalem, to force Ahaz’s hand. Their intent is to replace Ahaz with one of their own. Isaiah reminds the king of the promise to the family of David, implying that he need not worry, since God will keep his promises.
Ahaz is inclined to appeal to Assyria for help against them. The text implies two oracles — an initial word to Ahaz not to worry, and a second because he ignored the first. Although our translation doesn’t make it apparent, there would seem to be some time elapsed between the two, with the idea that Ahaz rejected the first. The second includes the oracle about the young woman giving birth to a son. It also turns out this passage is very difficult to interpret.
For one, it seems that it promises that Ahaz will be replaced if he ignores God’s word through the prophet. The obvious replacement is his son, Hezekiah, who apparently was called “Emmanuel,” as one of his royal titles. But the history is not clear. In addition, as it was recognized as an important passage, it seems to have been a target for many scribes to edit and re-edit over the years. All of which makes it hard to untangle.
Another aspect is that the Greek translation of the Old Testament, the Septuagint, produced in Alexandria after Hebrew was no longer a living language, chose to render the word “alma,” a Hebrew word for “young woman,” as parthenon, the Greek word for “virgin.” Thus, once the kingdom itself was no more, the promise shifts from a new king to a revival of the kingdom in a miraculous birth by a virgin. Matthew cites from the Septuagint and makes the most of that reading.
Matthew’s story of Joseph and the angel is famous, of course. It is not really about the birth of Jesus, but rather his parentage. Mary is already pregnant as this part of the story begins. Joseph does not question the need to divorce her, but he wants to keep it quiet to avoid undue harm to her reputation. However, he learns that the child is conceived through the Holy Spirit. This is his big moment for saying “yes” to God’s plan. He passes the test.
The language from Isaiah shapes the entire account, both the conception of the child and his naming. In fact, both names are presented, and interpreted — “Jesus” because he will save his people; “Emmanuel” because “God is with us” in this child. This is a salvation story.
The first of these announces the plan of the Gospel narrative. Scholars have noted that after the return from the Babylonian exile, Judea had regained its homeland and rebuilt the temple. But the return would be incomplete until the kingship of David was restored. This was an important meaning of “salvation” for “his people.” Matthew’s account doesn’t reach out to the nations until the very end. And, of course, salvation takes on new meaning in the New Testament.
For reflection: There’s a story behind the Christmas story.
Father Beck is professor emeritus of religious studies at Loras College, Dubuque.
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