Day 2: Matthew 2

What an amazing story! Our Lord’s birth was a battle between two kings and two kingdoms, as the Lord prophesied would be the case already in the Garden (Gen. 3:15). The juxtaposition of Herod, the king of Judea (vv. 1, 3), with Jesus, the king of the Jews (v. 2) is striking. And while the magoi come “from the east” to fall down to worship him, that is, the baby (vv. 2, 11), Herod and “all Jerusalem” feared, while the chief priests and scribes were summoned to find the place of his birth (vv. 3–4). To go east in Scripture is to go away from the presence of the Lord, while to go west, from the east, is to move close to him (cf. Gen. 3:23–24). The strangers draw near to worship while the religious elite, in close proximity to the baby-king, fear him and seek his life! These astrologers came to Bethlehem to fall before the Creator of the stars—a sure proof of his divinity.

Also amazing is that this entire dramatic story is according to God’s script, his plan from ancient days. The overarching providence of God is in control of these events, which must have been so hard to see while Joseph and Mary experienced immanent death, migration, and living in a foreign land. Thus we read of the events that transpire being “written by the prophet” (v. 5), but most especially, “in order to fulfill what was spoken by the Lord through the prophet saying” (vv. 15, 17, 23).

But what of verse 23 and the “prophets” speaking of the Christ being a “Nazarene”? John Calvin follows Martin Bucer, offering this interesting insight:

Bucer has explained it, I think, more correctly than any other writer. He thinks that the reference is to a passage in the Book of Judges: The child shall be a Nazarite unto God from the womb, (Judges 13:5.) These words, no doubt, were spoken with regard to Samson. But Samson is called the “Redeemer” or “Deliverer” of the people, only because he was a figure of Christ, and because the salvation, which was accomplished by his instrumentality, was a sort of prelude of the full salvation, which was at length exhibited to the world by the Son of God. All that Scripture predicts, in a favorable manner, about Samson, may justly be applied to Christ. To express it more clearly, Christ is the original model: Samson is the inferior antitype. When he assumed the character of a Redeemer, we ought to understand, that none of the titles bestowed on that illustrious and truly divine office apply so strictly to himself as to Christ: for the fathers did but taste the grace of redemption, which we have been permitted to receive fully in Christ. Matthew uses the word prophets in the plural number. This may easily be excused: for the Book of Judges was composed by many prophets. But I think that what is here said about the prophets has a still wider reference. For Joseph, who was a temporal Savior of the Church, and was, in many respects, a figure, or rather a lively image of Christ, is called a Nazarite of his brethren, (Genesis 49:26; Deuteronomy 33:16.) God determined that the distinguished honor, of which he had given a specimen in Joseph, should shine again in Samson, and gave him the name of Nazarite, that believers, having received those early instructions, might look more earnestly at the Redeemer who was to come, who was to be separated from all, “That he might be the first-born among many brethren,” 
(Romans 8:29.)

Heavenly Father, God of providence: your plan for the salvation of your people as it has unfolded through history and as it is recorded for us in these pages, is yet another reason your are to be praised! Nothing takes you by surprise; nothing befalls us by chance! May we, then, perceive by faith alone your Son and our salvation in this helpless baby, so fearfully and wonderfully made and preserved from all the rage of the world, our own flesh, and Satan; that we, like the Magi, may find our eternal home in his presence; to whom with you and the Holy Spirit belongs all glory and adoration, unto the ages of ages. Amen!

Year 2008, Day 1

This year I am taking up Lee Irons' challenge to ministers to read through the Greek New Testament in 2008. I know at least one other minister who will be joining us (my "koine accountability group").

Since I am preaching through Genesis roughly through July, and Lord willing, will continue through to Exodus, this is a challenge to keep up in my Greek skills.

Since January 1 was a mulligan (for our annual "too much food, too much football" celebration), I started today:

Day 1: Matthew 1
Matthew's symmetry in verses 1–17 are beautiful, as everything moves from Christ to David to Abraham (v. 1), then back from Abraham (vv. 2–6a) to David to Christ (vv. 6b–16). All this is re-stated in verse 17. Of course the significance of v. 17 and the three sets of fourteen generations has been the subject of much discussion, yet I still find Dr. Meredith Kline's position (most likely not his own) that Matthew sets us six sets of seven, that is, seven sabbath-cycles, which ends with Christ. This leads to the ushering in of the seventh, and final, sabbath-cycle through the person and work of Emmanuel, God with us.

Fascinating also are the inclusion of several women in Jesus' genealogy:

• Tamar, who was raped
• Rahab, who was a prostitute
• Ruth, a Gentile Moabitess
• The wife of Urriah, an adulteress
• Mary, the object of scorn because she was pregnant before being married

What a hopeful reminder through real women, who were outsiders, lowly, despised, and rejected, that God chooses the weak things of the world to show forth his power and wisdom!

Of special notice is the person and work of the Holy Spirit in vv. 18 and 20 in bringing about the conception and incarnation of the Son of God. I have written on this topic elsewhere in connection with the Heidelberg Catechism ("The Holy Spirit in the Heidelberg Catechism.” Mid-America Journal of Theology 17 [2006]: 211–37.).

O Father, praised be your name for your work throughout the history of redemption. You called out Abraham, you prepared David, you sent your Son, all for our good and our salvation. This day cause us to live wholly for you, in the joy of the new creation you effected in Christ, and in the joy of the everlasting sabbath, which he has ushered into this life, already. To you belongs all glory and praise, through your Son, in the power of the Holy Spirit. Amen!