Welcome to this daily meditation on the Infancy Narratives. The purpose of this study is to enhance your spiritual relationship. The purpose of this section is to bring the scripture closer. The object is to make these verses more meaningful, and to establish an understanding of them that will influence judgment and action. Finally, the goal is to strengthen a spiritual commitment.
There are many methods of meditating. From the mental gymnastics of gematria to the physical conundrums of the Yoga. The mention of these two forms of meditation does not even penitrate the patina of all that is offered and available for meditation. Each has its own discipline, practice and purpose.
These passages are from the first two chapters of the Gospels of Luke and Matthew. It is assumed that these books have already been studied. If not, the place to start is with the lessons on those two books.
The first two chapters of the Gospels of Luke and Matthew present the Infancy Narratives. These are familiar stories both to religious and secular people. In western culture, there is a nearly universal joy in celebrating these events each year. This is one holy day that breaches denominational boundaries. Boundaries that are sometimes more firmly established than that between believers and disbelievers. It is their familiarity which enhances the Infancy Narratives as a focal of a meditation.
Despite their familiarity, the Infancy Narratives are surrounded by confusion. Perhaps it is because they are so familiar that they are so misunderstood. The landmark text, "The Birth of the Messiah" [1] by the emminent scholar Professor Raymond E Brown S.S, will be a guide through these misconceptions. The outlines here follow the essays found in two smaller books, :"A Comming Christ in Advent" [2] and "An Adult Christ at Christmas" [3]. The former for the first chapters of Luke and Matthew and the latter for the second chapters of Luke and Matthew.
The studies for each week follow the chapters of Professor Browns books. It is recommended that the verses for a section be read and understood. Then, read the chapter, identifying the main points and especially those points which strike a chord with you.
Finally, meditate on the scriptural passage by writing them in a way that is meaningful to you. This is not to replace the written word, of course. By rewriting the verses, mechanical and cognitive involvement will bring the text into a more meaningful relationship.An example of rewriting the text is given for each chapter.
As you study the word of the LORD, my GOD, in whose presence I am, I pray that you will be rewarded by a greater spiritual sensitivity.
THE ANNUNCIATION TO JOSEPH (MATTHEW 1:18-25)
The hero of Matthew's infacy sory is Joseph, a very sensitive Jewish observer of the LAW, who is brought through GOD's revelation to accept Jesus, saving him from destruction...Such LAW-observant, believing Jews preserved the memory of Jesus and through their proclamation made disciples of the Gentiles.[1] By naming Jesus, Joseph becomes the legal father of Jesus. The identity of Jesus as Son of David has the cooperative obedience of Joseph. The child is the son of Joseph, and the son of David. In this way, the promise to King David (2 Samuel 7:12,13) is fulfilled
There is a negative side also to the agreement of the two evangelists: a warning that not all will accept the gospel, especially some who should have been eager. If the magi come without hesitation to worship Jesus, guided by the star and, even more specifically, by the prophetic words of Scripture (Matthew 2:2-6), the king and the chief priests and the scribes who possess the Jewish heritage and can read the Scriptures easily are quite hostile to Jesus. If Luke describes the rejoicing of the shepherds and of Simeon and Anna over the birth of "a Savior who is Christ the Lord" (2:11), there is nevertheless a solemn warning that this child is set for the fall as well as the rise of many in Israel, a sign to be contradicted who will cause the hostile thoughts of many to be revealed (2:34-35). In other words, the Christmas crib lies undr the shadow of the cross; the gospel is always a factor that produces judment; and the joy of the "good news" has also an element of sadness because not all will believe.
In a very real way, then, the Infacy Narratives of Matthew and Luke are whole gospels. They contain the basic revelation of the full identity of Jesus and the way in which this revelation is quickly shared with others, evangelizing some, but causing rejection and hatred among others. [2]
When your days are full, and you are lain down,
Offspring will be raised, in a kingdom dwell;
A house for my name; for your name a crown;
From a virgin born an Emanuel.
Matthew clearly rejoices to find that what God speaks through the angel fulfills what He had already spoken through the prophet. The enduring presence of God's Spirit in the risen Jesus was already a reality at the conception of Jesus; what was made known by angelic revelation to Joseph, the just Jew, would be made known to all the nations until the end of the world by the apostolic preaching and teaching
Now the birth of Christ took place in this way:
His mother Mary and Joseph engaged;
Not yet together, a child on the way,
From the Holy One, kept Joseph from rage
Joseph, being right, wills not to expose
Her to public shame, quietly dismissed.
Just at that instant! an angel arose!
"The child in Mary, is one Holy Blessed."
"She will bear a son, you will name Jesus;
"He is salvation, for his people's faith,
"All this will take place, fulfill what's told us,
"Through the will of GOD, as the prophets spake."
When Joseph awoke, he did as ordered:
He was her husband, took her as his wife,
He lust not for her, till child came forward;
He named him "Jesus," his son all his life.
The promise recorded by Joshua finds its fulfillment in the Messiah. Not that the prophet foresaw Jesus, necessarily, but through the words of the prophet, the divien plan is revealed. The full meaning of their words may lay beyond the comprehension of the prophet who spoke them.
Just be courageous, and very careful;
To act with accord the LAW of Moses.
Do not turn from it, follow as your rule;
That success may come to you among us.
ANNUNCIATION TO ZECHARIAH (LUKE 1:5-25)
In the Lucan Infacy Narratives there are Old Testamen figures (Zechariah and Elizabeth) and Gospel figures (the Baptist) encountering each other in order to bridge the two periods of God's salvific action Zechariah and Elisabeth belong to the time of the prophets. John the Baptist belongs to the time of the Messiah. Lucan theology presents history in three parts (1) the prophets, (2) the Messiah, and (3) the church. The parallel structure of Luke 1,2 with Acts 1,2 is demonstrated . The Infancy Narratives bridge the time of the prophets with the time of the Messiah. The Pentecost (Acts 1,2) bridges the time of the Messiah with the time of the church.
In the days when Herod ruled, Zechariah was a priest,
From Aaron was his wife, Elizabeth, and they were righteous both:
Following the commandments of the LORD to the very least,
Both were old and childless till now, but none gave up their lasting hope.
Abijah oversaw the lot that Zechariah was to serve,
Burn incense before the LORD, GOD as the prayers were heard outside;
Then appeared at once an angel beside him and he lost his nerve,
With fear in his heart overwhelmed, Zechariah knelt at the sight.
"Do not fear Zechariah, for your prayer has been heard.
"Elizabeth will bear fruit, and you will name your son John.
"In GOD's sight he will be great, Nazarite, who speaks my word.
"In Spirit with Elijah's force, Holy Ghost will rest upon."
From disobedient to the wisdom of the WORD,
To make ready a people prepared to welcome their LORD."
Luke presents a parallelism between the Gabriel's appearnce to Daniel (Daniel 9-10) and Gabriel's appearance to Daniel and his appearance to Zechariah. Professor Brown notes that the annunciations to Mary, Joseph and Zechariah each follow a similar pattern. A pattern that is established by the annunciations to Abraham, Sarah, Hannah and many others in the Hebrew heritage.
Professor Brown demonstrates that the bibilical annunciations of birth follow a pattern of five steps.
1. The appearnce of an angel of the Lord (or appearnce of the Lord)
2. Fear or prostration of the visionary confronted by this supernatural presence.
3. The divine message:
a. The visionary is addressed by name
b. A qualifying phrase describing the visionary.
c.The visionary is urged not to be afraid.
d. A woman is with child or is about to be with child
e. She will give birth to the (male) chaild.
f. The name by which the child is to be called.
g. An etymology interpreting the name.
h. The future accomplishments of the child.
4. An objection by the visionary as to how this can be or a request for a sign
5. The giving of a sign to reassure the visionary.
The annunciations in Luke 1:11 (Baptist), 1:26 (Mary), Matthew 1:20 (Joseph) follow this pattern closely. The biblical reference sfor the five steps are Genesis 16:7 (Ishmael), 17:1-21 (Isaac), Judges :13:3-22 (Samson). [4]
Zechariah said, "Angel, how will I know this is so?
"For I am an old man, my wife is on in years."
Gabriel replied, "I am here as GOD has told,
"Bringing you this good news to put away your fears,
"Disbelief have you shown, to the words that I speak;
"Speech will your mouth hold fast until the events have past."
Silenty he came out, he mimed he could not speak,
A vision had been seen, the people knew at last.
His service ended, now, he went home to his wife.
Elizabeth then conceived, five months lived secluded,
"GOD removed my disgrace endured all of my life,
The promises he gave I am now included."
"I AM." said the LORD, "Possess this land which I gave"
"O LORD my GOD, how will I hold this soul you save?"
BIRTH OF THE BAPTISTE (LUKE 1:57-66, 80)
The stories of Abraham & Sarah (Genesis 15-18) and Elkanah & Hannah (1 Samuel 1-2) are echoed in the story of Zechariah & Elisabeth.
The time came to give birth, Elizabeth bore a son,
Rejoice that the LORD showed his mercy and his grace;
The eighth day circumcise and give the child a name,
Relatives said "'Zechariah', should be his name in this case.
Elizabeth said, "No, his name is to be 'John', instead."
"None of your relatives has this name," they decried,
"But what name Zechariah, do you have inside your head?"
And he wrote the name "John"; they were surprised!
His mouth freed; he praised GOD; throughout Judea rang
Talk and speculation, "What will come of this child?
"The LORD's hand has appeared as the prophets once sang."
The child grew to great strength in Spirit in the wild
The LORD called, "Samuel." He said, "Here I am , LORD."
Now, Samuel did not know the LORD, yet, nor his WORD."
The Benedictus describes the messianic salvation entirely in Jewish terms without appealing to any event in Jesus' life . This is the season where we relive the story of Israel and its expectations; we who believe that that story is encapsulated in Jesus and those expectations are fulfilled in him praise GOD in the language of Israel when we receite the Benedictus.
Raymond E. Brown, A Coming Christ in Advent, The Liturgical Press Collegevill, Minnesota 1988 p58
"Blessed be the LORD GOD of all, who has granted me offspring this day;
"To sit on my throne strong and tall, of this I witness and proclaim."
Then his father Zechariah filled with the Holy One did say,
"Blessed be the LORD GOD of all, who has granted me offspring this day;
"She has raised up a mighty One, a messiah from David's house;
"That we would be saved through her Son, as she spoke through his prophet's mouth."
"I will make for you a great name, like the name of the earth's great ones.
"Land for my people I proclaim, to live in freedom with their sons.
"From all your foes I give you rest, the LORD wills to build you a house;
"When your days are done and you rest, for my name your son builds a house.
"Forever will there be a throne; he will be like a son to me.
"My love will never be withdrawn; as I did with Saul who left me.
"Your house stands as forever sure; your kingdom will stand before me;
"Your throne will forever endure; and your offspring receive mercy."
"She has shown the promised mercy and remembered his covenant,
"Our ancestors would never see, that we would serve in confidence.
"In holiness and righteousness, before her for all of our days.
"In holiness and righteousness, before us for all of his days."
She brought Abram outside and said, "Look toward heaven, count the stars.
"Is such a number in your head? So shall it be with all your heirs;"
And he believed the LORD that day, and the LORD reckoned it to him,
As righteousness to him for faith, to him a promise given.
"You, child, will be called the prophet, to prepare the way of the LORD.
"For those without the knowledge yet, of the salvation in her WORD.
"To his people by forgiveness, from our GOD's most tender mercy;
"The dawn from on High will witness, give light to those who cannot see,
"And, in the shadow of darkness, to guide into the way of peace."
THE FIRST CHRISTMAS STORY (Matthew 2:1-23)
BY now we have come to recognize that the Gospels are not primariy biographical in their orgins; rather they stem from an apostolic preaching where salvific import determined what was preserved about Jesus. Having discarded biographical completemenss as the primary motive, we then have to ask why Matthew and Luke moved the beginning of the gospel of Jesus Christ from the baptsm back to the conception. The answer lies in the christological significance that they saw in the conception and birth. For them, not the baptism but the conception and birth constituted the moment when God revealed who Jesus was.
Adult Christ p 6
And so the sory of Jesus' conception is no longer just an itme of popular biography; it is the vehicle of the good news of salvation; in short, it is gospel. Afer the resurrection of Jesus the apostles went forth and procleamined the good news, first to the Jews and then to Gentiles. This proclamation was met by a twofold response: some believed and came to worshiop the exalted Lord Jesus; others rejected both the message and the preachers.
Jesus proclaimed the good news of the kingdoem throughout Galilee and this led to a twofold response: some drew close to him and became his disciples; others rejected him and came to hate him. And so when the evangelists told stories of the conception of Jesus attaching the revelation of Jesus' identity to that moment of his life, they tended to follow the sequence once more. In the second chapter of each narrative we hear how the good news was proclaimed to others and how that porclamation met a twofold response.
Adult Christ p 8-9
It was through nature that God revealed himself to the Gentiles, and so Matthew shows the magi receiving a revelation through astrology: the birth star associated with the King of the Jews brings them the good news of salvation.
Adult Christ p13
For what can be known about GOD is plain;
Because the LORD has shown herself to them.
Since the Creation her power does reign,
Her invisible nature reveals him;
They see and have themselves now understood,
Through the comprehension of what is made.
So, all are without excuse to know good,
For what is known of GOD has been explained.
When Gentiles who do not possess,
Will instinctively do the LAW,
Are a law themselves and are blessed;
Written on their hearts is the LAW,
Their conscience also bears witness;
Their conflicting thoughts will accuse,
And in this way cause them duress,
Or with forgiveness will excuse.
Matthew shows the magi receiving a revelation through astrology: the birth star associated with the King of the Jews brings them the good news of salvation. This is an imperfect revelation ; for while it tells them of the birth, it does not tell them where they can find the King of the Jews. The ultimate secret of his whereabouts is locked in the special revelation of God to Israel, in the Scriptures. The Gentiles come to worship, but they must learn from the Jews the history of salvation.
Adult Christ p13
Wise ones from the east came seeking.
Where is born the King of the Jews,
We have observed his star rising,
And have come to see the Good News.
Herod heard and became afraid,
He asked his learned ones this tale.
In Bethlehem is where he's laid,
The prophets words he will unveil.
Bethlehem of Ephrathah,
Is a little clan of Judah,
One who is to rule Israel,
One whose origin is from old.
The Matthean infancy story is not only gospel (the good news of salvation) - it is the essential gospel story in miniature.God has made himself present to us (Emmanuel) in the life of one who walked on this earth, indeed, so truly present that this one, Jesus, was his Son. This revelation was an offense and contradiction to some, but salvation to those who had eyes to see.
Adult Christ p14
Then, Herod called for the wise ones,
To learn of when the star appeared;
Go, seek the king among the sons,
So, from me an hommage prepared.
They went out following the star;
The star stopped as they filled with joy
Entering the house they saw her;
And gave their treausres to the boy.
Gold, frankincense and myrrh they brought.
Warned to choose a new road, they left,
Considering whom they had sought,
And the sayings of the prophet.
An angel of the LORD appeared,
"Joseph, Up! take mother and child."
Then to Egypt they disappeared.
"I have called my son from the wild."
When Herod saw that he'd been tricked,
He sent and killed all the children,
As seen through Jeremiah's eyes,
"Rachel weepng for her children."
At Herod's death, an angel came,
Saying, "Joseph, return to me"
They rose and follwed him again.
They made their home in Galilee,
In Nazareth they made their home.
A Nazorean will he be called,
Joseph raised the child as his own,
As told by the prophets of old.
THE SECOND CHRISTMAS STORY (Luke 2:1-40)
In both Matthew and Luke the christological insight of Jesus' identity as God's Son has been moved back from the resurrection to the conception and birth. ... Historically, when the good news was revealed through the resurretion, there was a sequence: it was proclaimed by preachers, and some of those who heard the proclamation believed and worshiped.
Matthew and Luke also share the tendency to dramatize that christoloy against a background of the Hebrew Scripture mixed with an anticipation of Jesus' ministry. Adult Christ p16
Mary, the mother of Jesus, became a model Christian believer. In Luke's Gospel (8:21) she will appear with the "brothers" of Jesus among those who hear the word of God and do it (8:15), and in Acts (1:14) she will again appear with the "brothers" of Jesus as part of the believing community awaiting Pentecost.
All these were constantly saying prayers,
Together with Mary and the women;
Luke's Gospel hints at a cosmic significance by using the reign of Agustus as a parallel. The census of Quirinius, if one understood it correctly, provided the setting for the birth of a peaceful Savior. p18-19
Agustus decrees, "Fill the registrars;"
Joseph went to the town of Bethlehem,
Because he was from the house of David.
He was engaged to Mary with a child.
While there, the time for her child had arrived;
She gave birth to her first son in the wild.
The Gospel of Luke proclaims that the Isaian dictum has been repealed. Now, when the good news of the birth of their Lord is proclaimed to the shepherds, they go to find the baby in the manger and begin to praise God. In other words, God's people have begun to know the mangr of their Lord. p20
Even the donkey knows its master's crib,
Israel does not know nor understand;
She laid him in a manger for a crib,
No one had a place for him in the land.
"My mother and brothers are those who hear the word;
"And having heard the WORD of GOD, also do it."
The Lucan story has a twofold proclamation of the Messiah by angels. The first and most important is 2:10-11. This proclamation echoes in its style the imperial propaganda of Augustus, but Luke has borrowed the precise titles from his accounts of early Christian preaching. Now that the christological understanding has been moved back from the resurrection to the conception/birth, the same titles are applicable to the newborn.
The second angelic proclamation is of a different nature; it is the canticle Gloria in Excelsis (2:13-14). Jewish scholars have recognized a similarity between the Gloria sung in honor of Jesus and the Sanctus sung by the seraphim to the Lord of Hosts in the Jerusalem Temple (Isaiah 6:3). p22-23
In that region, there were shepherds in fields;
An angel of the LORD stood before them;
They were terrified as GOD was revealed.
"Fear not, I bring good news to all the realm.
"To you is born a child among strangers;
"A Saviour who is the Messiah, LORD;
"You will find a child laid in a manger."
Then, a multitude of hosts praised the LORD.
"Glory to GOD in the highest heaven,
Peace on earth among those the LORD favours."
Shepherds said, "Let's now go to Bethlehem.
"To see the Messiah that is now ours."
Luke 8:21
"My mother and my brothers are those who hear the WORD;
"And having heard the WORD of GOD, also do it."
So, they went with haste and they found Mary,
Joseph and child laying in the manger.
When they saw this, they made known their story;
All who heard were amazed by these strangers.
Mary treasured these words and pondered them;
The shepherds returned glorifying GOD.
Eight days and the time to circumcise him;
Joseph named him "Jesus" as was foretold.
THE PRESENTATION OF JESUS IN THE TEMPLE (Luke 2:22-40)
By some, the good news has been accepted and they have come and worshipped; but by others it has been rejected and vigorously opposed, and their rejection has produced a division in Israel.
Luke insists that Jesus did not reject Judaism.
Parallelism Zechariah/Elizabeth and Simeon/Anna:
1. Both pairs have their biblical foreshadowing in the dramatis personae of the story of the birth of Samuel.
a. yearned for a child and had their prayer granted in the sanctuary.
b. present the child to the LORD
c. the parents receive a blessing and return home.
The time came for their purification;
According to the LAW of the prophets;
In the temple for his presentation;
The first from the womb is the LORD's subject.
They offered turtledoves and young pidgeons,
A sacrifice according to the LAW.
Luke 8:21
"My mother and my brothers are those who hear the WORD;
"And having heard the WORD of GOD, also do it."
The first oracle, the Nunc Dimittis, is spoken by one who has been "waiting for the consolation of Israel" (2:25). The themes of seeing salvation, the sight of all the peoples, a light to the Gentiles, and glory for Israel constitute almost a pastiche from passages like Isaiah 40:5; 42:6; 56:13; 49:6; 52:9-10. The universalism of Deutero-Isaiah has been brought over into the infancy narrartive. p31
There was a man whose name was Symeon,
This man was righteous and devout;
He looked forward to the consolation;
The Holy Spirit revealed he would live,
To see the Messiah's presentation.
As they brought the offering they would give,
Symeon took the child into his hands,
"Now, I am dismissed in peace as GOD spoke."
His eyes had seen salvation for the lands.
And revelation for the Gentile folk.
Luke 8:21
"My mother and my brothers are those who hear the WORD;
"And having heard the WORD of GOD, also do it."
The second oracle, the sign to be contradicted, is much less general than the Nunc Dimittis, which like the other canticles could refer tot eh work of Jesus at any time in his career. At the end of his life Simeon holds in his arms a child tha tis just beginning life. Simeon's eyes have peered into the distance and seen the salvation that the child will offer to the Gentiles and Israel alike; but, true prophet that he is, he has also seen rejection and catastrophe.
His parents were amazed at what they heard.
Symeon blessed them and said to Mary,
"It is for a sign that he has appeared
"For the falling and rising of many.
"Inner thoughts of many will be revealed;
"And a sword will pierce your own soul, also;"
Some will embrace the WORD and will be healed,
Some will oppose and those in whom it's sown.
There was also a prophet named Anna;
She had lived with her husband seven years,
She never left the temple but worshipped
In fasting and reciting her prayers;
Luke 8:21
"My mother and my brothers are those who hear the WORD;
"And having heard the WORD of GOD, also do it."
She saw the child and at that moment came,
Began to praise GOD, speak of the child;
To all those who were in Jerusalem;
With redemption in their hearts and their minds.
When all had been fulfilled under the LAW,
They returned to Nazareth, their home.
They watched the child grow and were filled with awe,
The favour of GOD was on him, alone.
As he scattered seed some fell along the path;
Some fell on rocky places without soil;
Other seeds were choked by thorns of wrath;
Still others bore one hundred times their toil.
Luke 8:21
"My mother and my brothers are those who hear the WORD;
"And having heard the WORD of GOD, also do it."
[1] Brown, Raymond Edward, The birth of the Messiah : a commentary on the infacy narratives in Matthew and Luke: new updated edition - 1st Anchor Bible reference library. BS25275.2.B76 1993 ISBN 0-385-47202-1
[2] Brown, Raymond Edward, A Coming Christ in Advent, The Liturgical Press, Collegeville, Minnesota, 1988, BS2575.2.B77, ISBN 0-8146-1587-2 (pbk)
[3] Brown, Raymond Edward, An Adult Christ at Christmas, The Liturgical Press, Collegeville, Minnesota, 1988, BS2575.2.B758 ISMN 0-89146-0997-X (pbk.)
[4] Brown, Raymond Edward, The birth of the Messiah : a commentary on the infacy narratives in Matthew and Luke: new updated edition - 1st Anchor Bible reference library. BS25275.2.B76 1993 ISBN 0-385-47202-1 p156