CYRESSWOOD CHURCH OF CHRIST

November 29, 2009

 

25424 Aldine-Westfield, Spring, TX.  77373

www.blakehart.com/cypresswoodbulletin.htm

http://geobme.blogspot.com

 

CONTINUE TO PRAY FOR:

God’s will for our congregation                                         Various friends, relatives and co-worker

 

Our nation, military and leaders                                         Those struggling economically

 

HAPPY BIRTHDAY TO: Larry Ross (9th), David Stehlek (17th), Peggy Ross (19th), Gary Landrum (19th),

Mel Oller (29th).

 

 

THE OLD TESTAMENT IN CHRISTMAS

 

“This is the genealogy of Jesus the Messiah the son of David, the son of Abraham” (Matthew 1:1).

 

As you know, this is my favorite time of the year and in particular I like both the decorations and the music.  But I also like the story of the birth of Jesus.  In the past we have looked at a variety of aspects to this story.  One would think that we would run out of ideas, but alas, no.  We have spent some time looking at the use of the Old Testament in the New.  I’m convinced that the early church knew their scriptures, the Old Testament, extremely well, and it would do us well to learn those same scriptures.  Thankfully, a number of our brothers and sisters are studying the Old Testament.  This will be the first of several articles looking at some different ideas surrounding the birth of Jesus.

 

In the past we have looked at some of the most familiar texts from the Hebrew scriptures relating to the birth of Jesus.  We are familiar with Isaiah 7:14 that speaks of the virgin giving birth.  We looked at the context that begins in Isaiah 7 through 9:7, King Ahaz, the prophet’s son, and the names mentioned, attempting to understand what was happening in Isaiah’s day and why Matthew used that text.  We have looked at Hosea 11:1 that Matthew uses, a text that looks back to Israel leaving Egypt and connecting it with Jesus leaving Egypt, the new Moses, at least in a sense.  There is the text from Micah 5:2 that speaks about where the newborn king of the Jews would be born.  Jeremiah, in a new covenant context, is used of the death of the children of Bethlehem.  These are the main texts and one would think that we have looked at everything.  We even looked at the women mentioned in the genealogy of Jesus and some implications of that. 

 

There is more.  Not only are there the obvious texts but there are echoes and allusions to the Old Testament that draw us into the story.  Understanding these, which I think that Matthew’s and Luke’s audience would have, bring a better understanding of God’s activity in this world and the drama of redemption.  Let’s take a look at some of them.

 

Matthew’s account begins with the genealogy.  From Abraham to David we can read of many of these people and their stories, how they affected the story of scripture.  They were the rising stars of the Old Testament, pointing forward.  The genealogy from David to Josiah is the decline of the empire under the kings.  We see those who sought the Lord and those who rejected Him as the kingdom of Judah decreased and failed.  All of this is found in the Old Testament.  The last section of the genealogy are unknowns.  Nothing is known of this group but then again, maybe that was an indication of the future.  God would use the humble, weak and unknowns to accomplish His purposes (see 1 Corinthians 1:18-31) (1).  It makes one wonder how effective are well known preachers and those who aspire to be such?

 

Then there are the allusions to Egypt.  There is Joseph who goes as a slave to Egypt and is elevated.  The Joseph of Jesus’ story also goes to Egypt.  Both receive dreams and both save their families.  Pharaoh wanted to kill the Hebrew children, but thanks to the midwives, they were saved.  Herod succeeded in killing some children in Bethlehem.  God protects the life of the ones who would save Israel; Moses is floated in a basket down the Nile and rescued by Pharaoh’s daughter, and through Joseph God saves Jesus.  Wise men come from the east in the story of Jesus and a wise man is called to curse Israel from the East (Numbers 23:7), but instead Balaam blesses Israel as it journeys through Moab (Numbers 22-24).  Balaam also announced that a star would rise out of Judah, comparing that to the star the Magi followed (Numbers 24:17).  The familiar quotes from the prophets complete the idea of the Law and the Prophets being used in the birth story of Jesus.

 

Luke too has allusions to the Hebrew scriptures that are helpful in understanding the birth events.  An old Zachariah and Elizabeth certainly echo both Abraham and Sarah and Elkanah and Hannah’s desire to have a child, whose son becomes the last Judge, Samuel.  Gabriel appears to both Zachariah and Mary but we also know of his appearance to Daniel, where Daniel is stunned at his appearance.  To Zachariah and Daniel, Gabriel came at a time of prayer and all are told not to be afraid.  The songs found in Luke 1 and 2 remind  us of a number of songs sung in the Old Testament; such as those of Miriam, Deborah, and the Psalms.  Mary presents Jesus in the Temple echoes Hannah’s presenting Samuel to Eli (1 Samuel 1).  We might even see an echo of the meaning of the manger itself from Isaiah 1:3, maybe as a conflict between God and His people who refused to obey God - at least something to think about.

 

There are echoes of Old Testament events surround John’s birth as well.  There were the ideas of a Nazarite vow in John as well as possibly Samuel and definitely Samson.  There is also the Malachi reference as one who would announce the coming king.  Isaac, Samuel and Jesus are compared as children growing up strong in the Lord.  Moses and Jesus are not only deliverers but also lead their people to the promised land, Canaan in Israel’s case and heaven (Eden) in our case. 

 

The announcement to Joseph about the birth of Jesus follows the pattern seen in births of Isaac (Genesis 17:15-21) and Samson (Judges 13).  Joseph, like his counterpart in the Old Testament receives dreams and acts on them.  The escape to Egypt by Mary and Joseph can be compared to Moses’ leading Israel out of Egyptian slavery, and even the idea of Jesus returning with Moses going back to Egypt.  These and many other allusions and echoes can be found in the birth stories.

 

The early church used the Old Testament as they studied Jesus and often found meaning in those texts.  It is Jesus who opened His disciples eyes and minds to the meaning of the Old Testament.  In light of the New Testament, we have a wonderful opportunity to better understand the Old to God’s glory.  Understanding the cultural contexts likewise will help us tell the story of Jesus better and will help us approach society with God’s story of redemption.

 

                                                                                                                                George B. Mearns

 

 

(1) This is pointed out in Raymond E. Brown, A Coming Christ in Advent, Liturgical Press, 1988, p. 13f. and An Adult Christ of Christmas, Liturgical Press, 1978.