Ps. This was my first ever Exegetical report and I learned to do better in the 2nd and 3rd which shall be posted here later.
Kalpana Sharma
I. Outline "Infancy Narrative" (Matt.1:18-2:12)
I.
Brief Narration about the birth of Jesus (Matt.1:18-25)
A. The narrative of Jesus' dual (human and divine) origin (Matt.1:1,18, 20)
Prophesy of historical yet divine "God with us" Jesus (v. 1: 22-23, 2:6)
B. A brief introduction of Mary, her marital status, and
the cause of her pregnancy: virgin, engaged, unwed, and pregnant. V. 18
C. Introduction of Mary's fiancé: Joseph, his character, and initial legitimate response; (19) Divine clarification by the Lord's angel to Joseph via dream (v. 20-21) Joseph's active role; obedient, respectful, and supportive moral behavior toward Mary; and naming the child (24-25).
D. Political and historical evidence surrounding Jesus' birth and where (2.1) Visit of the Magi affirming the birth of the "new king of the Jews" with a unique star as a cosmic sign (2:2) that led the magi to the child's home. They paid homage and offered unique gifts (9-11). Herod and the people fearful (v3) and make a careful inquiry (4, 7-8). Fulfillment of prophecy, who, where, how, and what (2:6). Divine warning to Magi to flee the possible danger (12)
II. The meaning of the
community/teaching moment: Hope for trusting the divine presence available on
earth (v. 22).
A.
Evidence of Jesus' divine origin (V.25)
B. Joseph's cautious yet gracious
response (v. 19) Undoing the brutal patriarchal nor with wise, responsible, and
respectful action. (24-25)
C.
Being present to divine dialogues through dreams (20, 21, 2:12-13, 19-20)
D. Despite God's sovereignty, God warns. "Prudent see danger and take refuge" Prov.27:12.
II.
Exegetical Issues
A. Boundaries, Placement, Function of the Passage in the Context:
· The authorship of the book of Matthew is unknown, although mainly it is attributed to Matthew, who is also thought to be the disciple, a tax collector, and a levy mentioned in Matt. 9:9, who immediately left the tax booth to join and follow Jesus. The scholars continue to debate the place to be Galilee, Alexandria, or Antioch.
· The immediate section: Matthew's "infancy narrative" is shorter and different from Luke's. The author of Matthew puts it immediately after the genealogy, 1:1-17, in the context of chapter 1:1, showing how Jesus the Messiah is connected to the royal line of Israel's kings and through faith to Abraham.
· The function is a continuation of the genealogy asserting that Jesus has two origins; heavenly and human. His Heavenly origins are through the Holy Spirit and humanly, being the Son of David (royal Messiah) in Abraham's 'faith' lineage. Although Joseph is mentioned as a father to Jesus and a husband to Mary, "[it] is not strictly Jesus’ bloodline."[1] Matthew and Luke's genealogy has different names for generations. Joseph seems to have no part in this pregnancy except to support being present. It is the divine Holy Spirit-inspired pregnancy fulfilling the prophecy. As Joseph contemplates putting her away privately, the angel of the Lord dialogues and announces the birth of Jesus through a dream. Joseph, as Boxall mentions, is the key player in this narrative. He gets the dream, acts as a shield, brings her home, and gives the name Jesus.
· The Larger context is the history and political scenario surrounding Jesus' birth. Chapter 2:1-2 mentions the birth of Jesus in Bethlehem when Herod was the king; magi came looking for the newborn king of the Jews to pay homage to him. The text's function also explains the wise men's visit, Herod's insecurity at knowing a 'competitive king' was born, and the massacre of infants because of his birth. "Often referred to as ‘infancy narratives’ (though the appropriateness of this term for Matthew is sometimes disputed),"[2]
B. Textual/Translation problems: The genealogy names are different in Matthew and Luke. The word in 1:23 for young woman and virgin is being debated. Mary is briefly mentioned in Matthew's book, but in Luke angel speaks to Mary, not to Joseph. In Matthew, Joseph is active, while in Luke; Mary is active, even singing the famous Magnificat. "The Hebrew text refers to a young woman of marriageable age (almah, not Betulah, which means “virgin”) and indicates that she was pregnant without anything unusual being associated with her pregnancy. The LXX and Matt. 1:23 translates almah (young woman) by parthenos (virgin; Bratcher 1958). That the First Evangelist intended for Isa. 7:14 to be understood this way is clarified by 1:25: and he did not know her (have sexual relations with her) until she brought forth a son. In this way, the questions raised in 1:16 are answered."[3] Jesus also means Yeshua or Joshua meaning Yah Saves!
C. Issues of Interpretation: Although Isa 7:14 is used as a fulfilled prophecy. There would be a dispute if the child was born during Isaiah's time when he assured King Ahaz, or if it was Isaiah's child through the prophetess, or if was it to be a long time after. Some scholars think it was King Hezekiah or Isaiah's child. Although four women in addition to Mary are mentioned, it is not because of the flaw in morality but rather as heroes of faith from various ethnicities. Additionally, although Jesus' lineage is through Sarah's womb, the mention of Abraham could be due to his faith credited to him as righteousness and he too was a non-Jew. The wise men did not come to the manger as many nativity set display. The star led the magi to a home where Mary and the child were.
D. Use of Sources/Traditions: The author has used Isa.7:14 "Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son and shall name him Immanuel." the naming of the baby Jesus as Emmanuel, ‘God-with-us’ (1.23), anticipating the promise of the risen Lord that ‘I am with you always, to the end of the age’ (28.20).[4]The author has used Micah 5:2 prophecies as well in 2:6.
E. Issues of Historical Context: As Boxall mentions, Krister Stendahl's summary for Matthew's first two chapters was to establish "who Jesus is and his dual pedigree and where he comes from; namely from Bethlehem, Nazareth, Galilee and from heaven. The who, where, when, and how were explained by the Holy Spirit. "Thus Matthew 2 explains how Jesus comes from Bethlehem, the expected birthplace of the Son of David, to Nazareth. Stendahl’s analysis was further refined by Raymond Brown into four questions: Quis, Quomodo, Ubi, and Unde (Who? How? Where? Whence? Brown 1993: 53–4). The ‘how’ is explained in terms of Joseph’s legal adoption of Jesus; the ‘where’ (Bethlehem) is distinguished from the ‘whence’ (from Bethlehem to Egypt, then from Egypt back into the promised land to Nazareth in ‘Galilee of the Gentiles’) to establish his identity further as the royal Messiah, the Son of David. In other words, identity and origins, and foreshadowing of what is to come (reflected in the anticipations of Jesus’ passion and death), are the dominant concerns of these chapters rather than strict history."[5]
F. History of Reception/Consequences: The magi enthusiastically came to welcome. Fearful Herod inquired. The scribes and Pharisees found in the prophetic writings confirming the birthplace and the coming of the Messiah. The Sunday school children have an exciting time playing in this narrative play every year. Faith communities have been celebrating this globally.
III. Significance for Theology and Ministry: Jesus Christ, in humanness, is from Israel's lineage, giving him a solid Semitic line from Abraham to Joseph. However, the gentile women mentioned in the genealogy affirm that Jesus belongs to people beyond ethnic borders. Jesus has divine, and human origins imply that God is not some "pie in the high sky" but with us. The author of John's gospel in Jn1:14 spells out that "The Word became flesh and dwelt among us." God is transcendent and imminent in Christ. Joseph is considered a righteous person. Joseph's responses are good examples of exercising gracious Christian wisdom. In cases when a betrayed spouse wishes to separate/divorce have a role model to do it graciously, and not expose the other to public disgrace. In the old days, they could be stoned. Joseph stands out for going the extra mile to accept the child as his own, obedient to God's command, and as a protector. Joseph supported Mary and respected her without dishonoring them. Joseph protected the mother and the child even if it meant overnight winding down his carpentry business, fleeing as a refugee to a foreign country, and relocating.
[1]
Boxall, Ian. Discovering Matthew: Content, Interpretation, Reception
(Discovering Biblical Texts (DBT)) (p. 78). Eerdmans. Kindle Edition.
[2] Boxall, Ian. Discovering Matthew: Content,
Interpretation, Reception (Discovering Biblical Texts (DBT)) (p. 76). Eerdmans.
Kindle Edition.
[3] Talbert, Charles
H.. Matthew (Paideia: Commentaries on the New Testament) (p. 34). Baker
Publishing Group. Kindle Edition.
[4] Boxall, Ian.
Discovering Matthew: Content, Interpretation, Reception (Discovering Biblical
Texts (DBT)) (p. 90). Eerdmans. Kindle Edition.
[5] Boxall, Ian. Discovering Matthew:
Content, Interpretation, Reception (Discovering Biblical Texts (DBT)) (pp.
77-78). Eerdmans. Kindle Edition.
Bibliography
Boxall, Ian. Discovering Matthew: Content, Interpretation,
Reception (Discovering Biblical Texts (DBT)), Eerdmans. Kindle Edition.
Talbert, Charles H.. Matthew (Paideia: Commentaries on the
New Testament) (p. 34). Baker Publishing Group. Kindle Edition.
Ⓒ Copyrighted @Kalpana Christian Sharma.
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